Vayeitzei | Likkutei Sichos Vol. 1

Welcome to the Soul Words house, just a half a block from the aisle. We're joined by Well, first I'll mention the front row, our two friends from Los Angeles, California. Um I didn't even ask your names, but you could say your names if you want or not. Could be Rifka >> Chaya. >> and Chaya. Classic names. Rifka was in the parsha last week. It was your birthday last week? Happy birthday. Amazing. Chaya is an evergreen name. I have a Chaya. Yeah. You know, that's funny. I have a daughter named Chaya. Can you believe that? Um okay. And we have all the way from Philadelphia students from Penn with my friend Levi Yitzchok Halevi, who I've known for decades. Known him Well, since we were not wee lads, but when we were definitely uh young rabbinic students. Okay. Um today's shiur is and the bagels and lox the extra bagels and lox were uh sponsored in honor of the uh students from Penn. So, taste those Ivy League lox. They taste different, don't they? No, they're just regular Costco lox though. Yeah. Okay. Yisrael, are they Costco lox or where are they from? >> Kosher. >> Kosher, so we only shop at Kosher. If Mendy Hertz, manager of Kosher, in Lawrence or is it Inwood? Where is Kosher? Well, we only use Kosher for all of our needs. Okay. Um today's shiur is dedicated l'illui nishmas in the uh memory of for the elevation of the soul of Yitzchok Yankev Halevi or Yitzchok Yankev ben Ben Zion Halevi by his daughter Batsheva, which I'm just going to use my little Sherlock Holmes uh powers of deduction here, but I'm assuming that Batsheva is named after her grandfather, her paternal grandfather Bentzion. My paternal great-grandfather was also named Bentzion. Grant my grandfather's father was named Bentzion. Um and his yahrzeit was yesterday, base Kislev. Um Batsheva actually sponsored uh some of the Bagels and Lox uh last week in honor of her sister's yahrzeit. So uh she's now a repeat customer. And uh you should have many happy occasions as well. I think we did a couple yahrzeits, which is part of the circle of life, but uh you should also have many happy occasions, simchas to sponsor any more Bagels and Lox, and uh you know, this should be an elevation for the soul of Yitzchak Yankev ben Bentzion Halevi. Lots of He should have lots of nachas from his daughter, and uh he should I think Yes, I had He should appreciate what he can only appreciate now from the world of truth. Appreciate himself and the truth about himself in the world of truth. I believe that was one of the things she wrote. Okay. Remember last week was all crazy, was super long, and I was trying to get to New Jersey for the Kinnus Hashluchim banquet. Okay, today is a little shorter. It's uh like half as long as last week. Page 60 in And by the way, I mean, you can see this if you're watching, you can see my safer, it's not a mystery, but this is just a regular Likutei Sichos. It's not a translation, it's not an adaptation, it's not a new print. I mean, it is a new like print, but it's not like a new layout or typography or anything. This is just the classic Likutei Sichos. Um page 60, Parshas Vayeitzei. And we learn it in in Yiddish, the regular classic Yiddish, and we translate everything. Okay. This week's parsha starts Yankev went out from That's what Vayeitzei means. He went out from Beersheva. Beersheva is a town. You ever been to Beersheva? It's in the Negev. It's a big mall there, it was at one time. Uh Vayeilech Charan, and he went to Charan. Charan is also a town. And like Rashi says, that's a repetition of what then of the narrative we already learned at the end of last week's parsha. Uh the students who just came in, yeah, you can wash right over there. You can What Do we need more chairs? You're good? Okay, if you need anything, Yisrael will take take care of you. Okay, baruch Hashem. Um Oh, there's tons of orange juice, by the way. Okay, you'll take care of it. Okay, no problem. Yisrael can do it. All right, division of responsibilities. Okay. So, in the end of last week's parsha, Toldos, it says it already said how Yankev left Beersheva and went to Charan, but it repeats it here. Rashi says it's like let's get back to our let's get back to our narrative. So, he repeats something that it actually already said. >> In total total so precise that we'll learn whole halachas just from from one extra letter. So how much more so if it repeats a whole concept, you know, the whole narrative. Is this I hear all the so certainly it's significant and it's a teaching for all generations. For every time and every art but the Torah is in every time every place and even now because Torah is eternal. Okay, that was nice and short. That was nice and short. I'm going to make a brocha. Shahaku dinay malachim shahaku nimra d. Base chapter two, okay. Torah says two reasons for the name of Beersheba. Why is Beersheba called Beersheba? Because of the word means an oath. Beersheba shavua. You hear it? You hear the etymological ring? Shavua which oath was it? The pact that or the treaty, I guess you call it, between Abimelech Abimelech and Avram, peace treaty. So that's one reason Beersheba from the word shavua, oath, peace treaty. Base. To live them zip it in was my heart groban shalom with Abimelech. Also has to do with Abimelech but it's the seventh shiva is Beersheba's shiva shiva is seven. The seven wells that were dug after aforementioned peace treaty. Made the time of two stand for either way both reasons indicate a peaceful time, a calm time for the Jews. Meaning to say they just had a nice peace treaty put in place. Everything was nice and calm. And then Yitzchak Arana and then Yakov went. Where did he go? He left Beersheba, which at that time was a calm situation. And he went Where did he go? He went to Haran, which what's Haran? The exact opposite. The inner for Haran is the opposite. What is also in Haran? Avshalom there Haran fun velt. Haran means the rage. Not like it's all the rage, like oh, it's so fashionable. No, rage like it was a place that provoked God's anger. It was a nasty place. It was a disgusting place. A lot of immorality there. And yeah, so Yakov left a really nice, calm, pleasant place. And he went to an awful place. Mifrakh takashu, we ask a question. Did the Torah give Torah? Now remember, the stor- this story of Yakov and his is not just something we're studying from history. We're also chiefly the Rebbe says that everything in Torah is eternal. So this story is really our story and it's happening right now. So what's the significance of this? Yakov left a peaceful situation and he went to a crazy situation. Okay, mifrakh takashu, we ask a question. Did the Torah give Torah and mitzvahs from his full and broad hand? Who makes it so that only a care is shown for one or the other mitzvah? Say one fell or the other mitzvah fell or you have to be careful mitzvah fell or the other mitzvah fell. Hashem gave us mitzvahs from his full wide hand. Meaning he generously gave us mitzvahs. In other words, he wasn't stingy when he gave us mitzvahs. He gave us a lot of mitzvahs. Where the Rebbe says, wherever you turn, you find either a positive commandment in one of its offshoots or you find a negative commandment, a prohibition in one of its offshoots. There's always mitzvahs happening or supposed to be happening. >> So, at the very least, if he gave us so many mitzvahs, he should have removed the problems, the worries from us, problems of you know, he gives two examples. The daigas of galus. What is daigas of galus? I mean, everything's really daigas of galus, but maybe that means like persecution, daigas of parnassa, making a living. So, it doesn't make sense. If Hashem gave us so many obligations, he should have made it easy for us to focus on our obligations. Kadai as I laighter that came mitzvahs, so it should be easier to do mitzvahs. That's our question. If Hashem gave us so many obligations, why did he also give us problems? Or why didn't he take away our problems so we could just focus on our obligations? Nach mater men be climbing to have to turn with in your own oil on. And as I'm made about all of the Torah. In fact, Hashem should have made it that we don't have to have anything to do with the material world, and we could just totally focus on Torah. He should have, I mean. If I were God, that's what I would have done, right? Okay. Now, obviously, the answer's going to be there's a reason, there's a method to the madness. Hashem knows what he's doing. But, it's a great question cuz it expresses a feeling we often have, like, "Hashem, make up your mind. Like, if you want to give me tons of obligations, make my life a little easier. And if you want to make my life crazy, then stop expecting me to live up to so many obligations. Are you going to do both to me? You're going to give me tons of obligations, and you're going to give me a crazy life?" Okay. Off to the roof that tell the Torah them say that from Yanky Vin. Okay, but in answer to this, Torah tells us the story of Yanky Vin, the order everything happened. And what does that mean? Really, the story of Yanky Vin the story of the Jews. In the like the archetype, that's how I translate the Torah awesome, and the archetype of the Jews. Like Avram, she had to manage more. The lucky it's hard she had to my ass up. Not again give us me toss a lemon. In other words not like a bra who had a schmuck. Not like it's hard to have an ace up. But rather young giving a who me toss a lemon is better with perfect which means all of his descendants were the ancestors of the Jewish people. So young giving a whose life story is really the um the the model, the template for all of us. Okay. I did young of what you get out of crossing the oven by in the base um base Israel. What man I'm going to hasten a race game from bear shower before young we know got married and started building the first Jewish house. I don't know the first Jewish house doesn't say first but he started building like the archetypical I'll use the word archetypical archetypical Jewish house. He left bear shower. What does that signify? A vac game I can do these shivers from shame but ever. That means he left not only bear shower which we said was indicative of a calm time for the Jews but also means he left the issue of us shame but ever shame but ever had you shivers. And that was obviously you know being in you shiver was very nice. And game can call it and he went to the opposite place he went to call it and call it and was an asked the place call it and off shall I learn the the rage of the world. Okay. So young giving is going to set up the archetypical Jewish home and what does he do before he does so? He leaves a relatively safe nice quiet spiritually conducive place and he goes to a wild crazy nasty place. What's up with that? I did what you get out of who still in the mommy Israel had to get calm and get out of sign in bear shower. And all of them get out of because of the motion before he could set up the archetypical Jewish home. He had to first beer in Beersheba in that safe place. The mitzvahs come in on green. The rabbit describes it as a place where it's easy to do mitzvahs. On the lettuce come in on schwer and it's hard to do sins. Aber b'ichdei uf tzu boyin dem base Yisrael, but in order to build up so before he went to build the Jewish house, yeah, he was in Beersheba which was a nice, safe, quiet um spiritual cocoon. But when he actually went to build his Jewish house, which is the archetypical Jewish house, how did he get out of the race game from Beersheba? He had to leave Beersheba and all the calmness that it represents. And come in K'haran. He had to go to K'haran in the craziness that it represents. An ort fun helam v'hastara, place of concealment. Vu un b'haltan, a place where godliness is concealed and hidden. Ich elam velt alain is k'shmailish in helam m'koshiken K'haran afshal shalom. Ah. The word elam or olam ayin vav lamed mem, which means we translate as world. But etymologically it's from the root ayin lamed mem, which means concealment like the word helam. So a world in Hebrew, a world is a concealment. Why do we call the world a concealment? Because the world conceals the creator and shows us the creation. We see more creation than creator. We could extrapolate that creation must have a creator, but we don't see creator, we see creation. So that's what it means the world is a concealment. So the world itself in its best state is a concealment. And K'haran afshal olam, K'haran was a place which was like but the the worst of the world. So that's the most aggravated, exacerbated concealment. In a simple terms, in human terms, means it's a place where mitzvahs are difficult, avedus are easy, it's an easy place to sin. However, through this that Yankiv passed these tests. He went through these tests, these trials and tribulations. Hakadosh He was able to build the archetypical Jewish home, and all of his children followed in his ways. And this is a teaching to every Jew. It's specifically through going through these trials and tribulations and overcoming them that is how you build a Jewish house, a luminescent house, and a warm house. So, we're sort of answering the question, "Why would Hashem do that to us? He gives us so many obligations, and then he makes it so difficult for us." And we say, "Look at Yankivino's life. He had it easy. In Beersheba, it was beautiful, it was nice, everything was safe, there was a there was a nice peace treaty with Avimelech. He was learning Torah all day, beautiful. He didn't have to make a living, he didn't have to deal with swindlers like Lavan." Everything was nice, but no. In order to build up the first or the archetypical Jewish home, he had to go, he had to leave that safety net, he had to go to a scary place. And that's really the story of of all of us. It's not um it's not that we need to avoid the trials and tribulations of this world in order to accomplish our mission, but rather that our mission itself is accomplished by successfully navigating the difficulties of this world. Okay. Gimmel. Let's see gimmel. Actually, it's counterintuitive to me. Okay, gimmel. Right? Right. Just for fun. Gimmel. Okay. They say okay. That was going to give us the playbook. How do you do this? Well, it says when Yakovina left Bishop, the first thing he did, says he encountered And like Rashi says, based on the Gamorah, he encountered the place also means he davened. He prayed at the place. Prayed at the place. Now, seemingly, when Yakovina was going to Haran to find his shidduch, to find his match, to find his bride. First thing he should have done is learn the language. You know, an immigrant to a new country, first thing you should do is learn the language, right? You should learn the customs, the minhagim of the the place. Dress the clothing of the place. He should have walked the walk, talked the talk, right? He should have assimilated a little bit to the new surroundings. Yankee up collected the did not do that first. He put that all aside. What did he occupy with what did he occupy himself? In the way that feel with diving with praying. Because I accept is there a sea permit Yankee and on advising of all of that is like we said before the story of Yankee is an archetypical story. It's a story really about all of us. by a speech route When you go to build a Jewish family, a Jewish house. Can I talk to you can think to yourself. May I visit is there anything I can give and I am Okay, fine. Till now I was able to focus on spiritual things like learning and diving and mix of this. I would be stupid now as a gate to race and felt he's going into the world. That for this out up legging on up giving their off ice learning on knock to turn the man hug him a dinner. He has to put aside all that other stuff the spiritual stuff and he has to teach himself how to follow in the ways of the place. assimilate himself not life in the I am winner from the Medina and as I waited. He should not life in literally chase after he should pursue the customs of the place. You know, make himself like a regular American. Of them suck men and name we say to him no. What should he dedicate himself to if he wants to build a true Jewish home? Of them we have to give him a mocking. We have to give him a mocking which means diving praying. That's your preparation for building a Jewish house. By the way, JFYI, I should just mention I was a little bit preoccupied with the bagels earlier. I forgot to mention this sicha. Um is from parshas Vayeitzei taf shin yud alef. So, it's from the this parsha that that I've been speaking about. It's from taf shin yud alef, which means the winter of 1950. It wasn't yet 1951. So, you know, the Rebbe is speaking to people who, you know, 1950 in America, this is in New York, this is in Brooklyn, and it was very I mean, I was born in '74, so I wasn't around then, but I remember the people from that time, you know, they were still around. That generation was very, very into I'm saying even religious Jews were very, very into uh being regular Americans. And and and and not so much like in other cultures and other times in Jewish history where it was more like an ideological thing, it was more like a practical thing. Like, look, we want opportunity, we want to succeed, we want economic stability, let's be frank, then we have to assimilate. And so, the Rebbe is very much speaking here to that mindset and saying, look, Yankel Avinu was an immigrant to a new land. He He left a very nice place. Like a lot of these people, you got to think about these people who were getting married in the early '50s. Maybe they didn't come from the old country, but their parents came from the old country or their their grandparents came from the old country from an idyllic type of I mean, spiritually speaking, you know, a Beersheba type situation. And they're coming to New York to a churban type situation. And uh and the Rebbe is saying like this, listen, don't use this as an excuse to diminish your spirituality. To the contrary, um and as you're going to see at the end of this sicha, the Rebbe is very much like extolling this model of a strong, spiritually strong Jewish home in the midst of all of the, you know, the hubbub of American life, but succeeding not because you're assimilating, but succeeding because you're able to retain your identity even, you know, in spite of all the pressures and all the distractions. So, that's very much the message. I should also mention Oh, this is a Hasidic This we don't call trivia because nothing Hashem Hashem is trivial, everything is significant. It's one of the things Hashem teaches is that every tiny thing is uh infinitely significant. So, there's no trivia, but um let's say and even well, even allow rabbis to answer this cuz it may take a rabbi to answer this. So, we said this is Shabbos Parshas Vayeitzei Tafshin Yud Aleph. The date was is actually the same Kvius, that means the setup of the calendar as this year. This coming Shabbos Parshas Vayeitzei is going to be Tes Kislev. That year Tafshin Yud Aleph um Parshas Vayeitzei was Tes Kislev. So, let me ask you a question. This Sicha that I've been speaking about building a Jewish home, getting married and setting up your house what's the connection for the Rebbe? Why would the Rebbe be speaking about marriage and getting ready to build a Jewish home on a Shabbos that falls on Tes Kislev? Should I give you another hint? You don't You You should all knows? You want to guess? You want to say what? Rebbe Zofra, very good. Excellent. Very good. The Rebbe's and the Rebbe and the Rebbe's um anniversary is Do we know? Yud Daled Chaya knows. Yud Daled Kislev, very good. The name like Chaya, you better know. Yud Daled Kislev, right. So, Tes Kislev is the Shabbos before Yud Daled Kislev. So, it's the Rebbi's Aufruf. And if you look in the original Hanukkah, meaning the Tederus Menachem version of the sicha, this is the Likutei Sichos edited version. But the Rebbi's speaking about the idea of an Aufruf and why does a chosson get called up to the Torah as a preparation for marriage? That's like the the lead into this. Okay. So, then anyway, so the Rebbi's saying, "You're about to start a Jewish home. You're in a new place, new land, new challenges. The impulse may be to assimilate, but no, that's not what we do. We to the contrary, we we throw ourselves into spirituality all the more. Okay. Um Where are we up to? Are the number is it where are are the number ashed it's the dafir zich nemen zum vif gaber mocking me out. So, now more than ever do we have to throw ourselves into prayer. Noch mehr wie früher, even more than before. Warum sein ganze freideker weider, was er hat sich eise gewehn in teider mitzvahs und twiller, ist nicht genug was ein itzligen matzav. Whatever he did before with Torah weider and mis chassadim, that's not enough for now. Ist nicht genug für sein itzligen matzav. Ja, we said that. Was er geht heraus in welt. Now he's going into the world. So, now when you're going into the world, not a time to decrease your spirituality, it's a time to increase your spirituality. In this shiyainis need aber er grasse von die freideker. And he's going to be exposed to tests that are much that are incomparably greater than his previous tests. And when he was in the Yeshiva She'm Ve'Aver, what are the tests that you know that they they ran out of coffee in the coffee station? That's like a test when you're in Yeshiva. I don't mean test like they give you a test like a farher. Like what are the shiyainis in Yeshiva? You ran out of quarters for the uh washing machine. Those are the tests. Now you're going into the world, you're leaving the safety of the spiritual cocoon, and now there's going to be some real tests. And now that I've better than the other results line and I would have been inside yes to dive into a sham that you should stand up to the test. Okay. Now, we are on ice dollar is given off in vague that sell to the title of you can be a mocking you also of okay. On his way to on Taylor says that Yankee took from the stones of the place and he made like a Rashi is going to say what it what is it a song coming Mars of solid ratio she yard near highest rise. He made like a a Mars of literally like a drain pipe and he made like a surrounding like a like a wall kind of around his head with stones. Cuz he was afraid of highest arise. Wild animals. Yankee got to boost who he okay. When I feel of in vague and nothing the the game is going to be the highest rise. Okay, so basically Yankee knows he's going to a dangerous place but even before he gets to the dangerous places already danger. The father had going to be staying there on the room going to be the cup to date to far hidden there from the highest rise. So he took stones and he a room going to be surrounded his head to protect himself from the from the wild animals. Okay. In flu is not okay with Yankee on the room going to be with the staying there on the couple line. Seemingly it's not understood why did Yankee only surround his head with stones. When it always why not the rest of his body. More than either way you slice it. I think I had the talking if he was so trusting in a sham. Who follows in the coffin there of the may be then he was relying on a sham. I think the cop need to adapt a room ringling then he shouldn't have even protected his head with the stones. And on the other hand on a but had need to vote on common too in Yanam from the matter of my matter matter if he didn't want to rely on anything supernatural meaning you want to go the completely natural route. I think I had to adapt for hidden I think go from the face that he should have also as protected his body and his feet. Okay, so either way if he was relying on a sham then don't even surround your head and if you're not relying on a sham and you're trying to go the completely natural route then surround your entire body. But why did he only surround his head with the stones only protect his head? Okay, again this is all a homiletic teaching about how to go into your new life and set up your family. All right. That man asked for staying like them was staying you get a cup of kiss a glass of a table. We're going to understand this in accordance with it says. You will eat from the toil of your hands. You'll be happy. It'll be good for you. Is there a deal in them? You get a cup of the water by near from diner hand after What does it mean you get a cup of the water? The toil of your hands. What's that mean the toil of your hands? It means he has asked us in parnossa can sign of three of them. There are two ways possible ways that you can make a living. All of it is called you get a cup of toil of the hands which means the cup is fried and leaked in total of either you keep your head free to be immersed in total and dominating. When I heard of it in parnossa no matter the hand and the only thing you use for toiling in your livelihood is your hands. Base, the other way is you give you get reish cho. Toil of the head. Er is im er gegeben zu parnossa eigen mit dem kopp. He dedicates his head also to making a living. Okay, so yegiya kapecha doesn't mean that you have to be a manual laborer and work with your hands and be like a carpenter and you know, build a deck, although certainly um many good Jews were manual laborers specifically for this reason, so that their head would be free for learning. And even if there were simple Jews and they couldn't learn anything deep, they would say Tehillim from by heart, from memory, while they would, you know, build things or make things with their hands. But it doesn't mean you have to work with your hands. Specifically, what it means is the hands are symbolic of the external powers. Meaning, don't get so deep into Don't take it home with you. Don't uh don't think about it during your off hours. Like, leave it at the office. Okay. Und dos made yegiya kapecha kisei chol. Aber die kopp liegt in teiva veida is a shecha veiteilach. That's why it says, if you toil with your hands, only with your hands and not with your head, then it's going to be good for you, you're going to be happy, it's going to be good for you. Nit nor in ruchnius in ruchnius, nor eigen gashmius. And it's going to be good for you not just spiritually, it's going to be good for you materially as well. Valadi filalei hischakmus klingen zich in und tachbulas hoben gornit, because listen, all of these uh clever ideas that you come up with when you're obsessing about another way to make another buck, they don't help anyways. Vi a shete vileilecha chom lechem. Like it says, there is no bread to the wise. What does it mean there's no bread to the wise? To people who engage in hischakmus yeseido. Who get really, really wise, you know, get rich quick schemes. Or it's doesn't even have to be get rich quick schemes. It just means being overly preoccupied with with making a living. It doesn't actually get you anywhere. Very interesting. The Rebbe says, not only are they unproductive, they are counterproductive. It could actually damage. Explain in many places. And if you look in order seven, it says see the offer which is the safer from the middle of the Rebbe. And it also says see safer of the Rebbe from the Rebbe from the Rebbe. See the Rebbe from the Rebbe from what we call the Rebbe from the Rebbe. The Rebbe calls it safer of the Rebbe. We also call it safer of the Rebbe. Safer of the Rebbe from the Rebbe from the Rebbe from the Rebbe. But basically it explains over there that your your your livelihood was set for you during the the 10 days between and and that's it. During the rest of the year, you go make a withdrawal. But the account is set. Whatever's in the account is there. Now you have to take it out each day. You make a withdrawal. But whatever the balance is that was set during the 10 days between and and that's it. If you're going to go now and try to make $1 more than what was already allotted, you're wasting your time. You're making yourself tired. You're actually enslaving yourself because nothing productive is going to come from it. And to the contrary, he says over there, you're actually going to get in your own way. You're actually going to impede the flow of the blessings. Okay. But actually he gives an interesting mushroom. He says that it's like a person who wears clothing that are too big for him. That not only is it unnecessarily big, meaning it doesn't serve a purpose by being so big, but it can be so big he'll trip on it. It caused him to trip. Okay. Are the students from Penn coming back or they may come back or were we reserve the right to come back if you want to. Okay, we're just going to keep teaching here. If you come back, you come back and thank you for coming. How the house is open. Thank you. Okay. Rifka and Haya are still with me. Uh this L'chaim. Just coffee, by the way. I was up till 5:00 a.m. last night. Uh What? Another cup? No, I have Okay. Um He's declared in feel air to, yeah. Right after footnote seven, on page 62, bottom of the first column. When Yankel went to Haran, he knew where he was going. He knew what he was getting into. He knew he was going to deal with Laban the trickster. Is that the word swindler? Um and he knew that even on the way there was going to be problems, wild as symbolized by wild animals. That's why he took stones and surrounded his head. Nobody should mess with the head. His head head His head should be protected. Does have tiredness of the travel and the actual working with love and when he gets there, which those are symbolic the tiredness of the travel meaning the toil of travel and the actual working with love and when he gets there, which those are symbolic of two phases. The preparations for parnossa for work and the work itself. Those things should be done with only the hands and that's why the head was surrounded by stones to protect the head. In other words, his preparation for getting into this new phase of his life was to make sure that his head was protected. He's only going to toil with his external faculties. This is the teaching for every individual. He everyone has to make sure that their head is protected. Protect your head. By the way, if you protect the head then everything else is going to fall into place too. The hands will also be the way they need to be. Then everything's going to be the way it should be. If the head is the way it should be, then everything else is going to be the way it should be. You're going to do your work in accordance with the laws that govern the workplace and your hands are going to do how they're supposed to do with the left hand pushing away but the right hand bringing close and the feet doing what they they're supposed to do which is running to go do a mitzvah. All right. Hey. Now we're going to get into another homiletic detail here. So, we explained why he surrounded the head with stones. Now, we're going to explain why he surrounded the head with stones. You understand the difference? Cuz guys are Jewish, you understand inflection. Why did he surround the head with stones? We answered that. Why did he Why did he surround the head with stones? We're about to answer that. Okay. Hey. What did Jacob use to protect himself from the world? Stones. What does stones mean? So, the Rebbe says, "Not with intellect and not with emotion, rather with stones." Stones are inanimate. They don't have any life. They're not alive. Not even a vegetative soul. That's what Jacob used. That's what he connected with. What's a nefesh hatzimchis? You know what a nefesh habahamis is? Yeah, cuz you learn Tanya and it's on every other page, nefesh habahamis. The animal soul. Well, do you know that um You know You know about that tsam, right? So, everything has a nefesh. Nefesh is just spiritual energy. So, there's An An animal has a soul, nefesh habahamis. A vegetable has a soul that makes it grow. It's a nefesh hatzimchis. An inert object, like a stone, has a nefesh hadomemis. He actually speaks about it in Shaar Yichud v'Emunah. The The The dvar Hashem that makes the stone exist. but it's a very uh concealed type of life force because it doesn't even express itself in any way. Like, an animal moves around, has volition to move around. So, that's like a lot of life force. A vegetable doesn't move around, but at least it grows. So, that's how it shows its life force. An inanimate object it has a life force cuz that's how it exists. It wouldn't be able to even exist without a life force, but the life force is so concealed, it doesn't move around, and it doesn't even grow. Vos can vax and vax and on the rag and You know that? Tumbala tumbala tumbala like a tumbala like a shmiela like a It's a madele madele madele dear frag and vos can vax and vax and on the rag and What can grow without water? And the girl says, "A stein can vax and on the rag and a stein can vax I think the whole thing is the whole thing is sarcastic cuz a stone doesn't grow. Stein can vax and on the rag and The whole thing is a joke. I don't know. If you go to the nursing homes, you sing that song, they'll cry. So, that's all I know. Offen pripetshik a brent a firel those two songs offen pripetshik tumbala like a Yeah, you will bring the house down. What are you asking me? Is a comet a domem and does it move? That's such a deep question. Um the galgalem, the planets, um the Rambam says they have seichel greater than human beings. Elon Musk wants to make the sun into a supercomputer, and I posted on X and I tagged him and said, "The sun is already a supercomputer." According to Rambam. He says they are toira. Okay. The lesson is like this. You want to go into the world and not be affected by the world, then you got to connect yourself to full on acceptance of the yoke of the kingdom of heaven. Discipline. And that means not seichel, not hergesh. The Rebbe said it's not seichel, it's not hergesh. Not intellect, not emotion, but just discipline. If you say discipline, what? Who's going to carry the boats and the logs? That's right, Yisrael. Yeah, that's our friend David. Yeah. Right? David. Goggins. Yeah. Who's going to carry the boats and the logs? So, the the steiner the avonem represent it's not seichel, it's not hergesh. Not intellect, not emotion, just discipline. Navy SEAL. Okay. Avonem. Seichel and hergesh are in veniktem at to them. Intellect and emotions are are not enough for this. Nor a darf sich fühlen wie ein even doimeh. He has to He have to be the stone. You have to feel like a stone. What does that mean? Im lo shavisi l'vedamti venafshi ka'ofer l'chol tiya. It means be completely bottle. Silent, bottle. You want to You want to succeed in this crazy world, you're not going to outdo it through seichel or through sensitivity. You have to have a certain stone-like quality, maybe call it even stoicism. A certain what he calls it the full-on Kabbalist al Malchus Shamayim. You do what you got to do and you don't overthink it. You just get it done. Ultramarathon. Whoo. Okay. An inanimate object cannot move itself. Objects at rest tend to stay at rest. Sir Isaac Newton. You know, Isaac Newton invented gravity. Before him there was no gravity. I was up till 5:00 last night. Yes, I was up till 5:00 last night. An inanimate object cannot move itself. It needs somebody to pick it up and move it around. So, he should feel like a diamond, like an inanimate object. An avid posture. Another way of saying that is a simple servant. Not a fancy servant. A simple servant. Who Hashem carries lets him and he has to let himself be carried. Don't resist. In order to carry out the purpose and the mission which Hashem put upon him. What's the reward for this is like we say at the end of the parashah. And this stone this monument which I stand up will be a house for the for for God. house of the Lord. What are the building materials? Not silver, not gold. No, regular simple stones. In other words, don't get fancy. You want to build a Jewish home, Kabbalah soil, that's the main ingredient. Okay. And now in stones themselves, there are different not different kinds of stones cuz they're they're all like the same like stones, but there are different like places where you can get your stones. Like I get my stones from that place on uh I don't really, but I I see it like every day. You know that You know that quarry? You know the swamp? What's the name of that street? It's not Rockaway Turnpike. What's it called? Brook Brookville? I think it's called Brookville. There's a quarry there and you can buy stones there. But listen to the kinds of stones that were used. Not stones from the city. from a built house. No, just random stones in the middle of the road. That's how Hashem That's how Yaakov made a house for Hashem. Random stones. Through Through what? Did he surround himself with these stones? Through that was there hot for a bundle to make a stand with a nether and he connected himself to Hashem to a nether when he put up the matzeva. He swore to Hashem. What's the meaning of nether is what's the concept of a nether of a vow? As hot as I can say it and villain for stand and the feel. "Walter das nicht getan." Very interesting. What is another? It's that even when from your And the Rebbe names three things, your verstand, your understanding, your gefill. No, I'm sorry. Villain, villain is your your your desire, your will, your desire. Verstand is your understanding. Gefill is your emotions. It's actually, by the way, um rotzein, machen, and middos. Villain is rotzein or kesser. Verstand is machen. And gefill is middos. So, even from your will and your intellect and your emotions, "Walter das nicht getan." You wouldn't do it. You're not aligned with it personally. You're not so into it. "Aber der netzer zwingt dem." But the oath that you've already taken forces you to do it, compels you to do it. "Is durch dem is is er zu gekommen zum tachlis oilam." That's how you come to the highest level. "As euch die gewöhnlichste Sachen was bei em seinen geworden a base Elokim." That even incidental things, things from the surroundings become like he took random stones in the middle of the road and he made them into a base Elokim. Okay, so when you have that attitude, not of doing what you feel like doing, but you've already sworn, you've committed, you signed on the dotted line, that's it. And now your opinion doesn't matter anymore. This again, this is the kabbalas oil, it's also the idea of the netzer. You swore, you're committed, that's it, you can't back out. And now, when you're in that type of a mode, even the incidental stones that were randomly lying in the street become holy. Listen what the Rebbe says. This is really powerful and poetic and beautiful. And and is my bracha for everyone getting married. And this is and for all men so here's the teaching for everyone especially those who are building a Jewish home chosson and kallah which means a chosson and a kallah as not their cedar and their what can they get in store is holy that not only is the prayer book in the in the chosson in your house holy course those are holy but not but also lahavdil It's funny that I was still says lahavdil cuz he says they also become holy but that a couple and the from the oven holy the couple and the level the fork and the spoon become holy the how through what through the scholar is when everything starts with with prayer because that's not walking the gate and in the oven not just when he's awake and he's praying not a fellow in schlaf but even when he's sleeping is this dort where is this meaning right here shadar shamayim is the shadar shamayim is the portal to heaven his home his home becomes a portal to heaven them bias out of it in base came then his house and everything in it becomes a house of God but it's all predicated upon this simple stone like discipline commitment swearing a a vow signing on the dotted line and saying this is how it's going to be we're not going to rethink it and that attitude that steadfast commitment to a higher level spirituality even surrounded by the craziness and not to get sucked in and pulled into it and use your brain and to overthink it, but just to be stone-like with discipline. That's the formula for having a house where even the spoon and the fork are holy. Okay, that's the end of the first sicha. Going to breathe for 5 seconds. Drink a little more coffee. How's the bagel? You didn't finish your bagel. It's good though. The bagels are good, right? Okay. Just weren't in the mood for all those carbs, I guess. Yeah. Ah, okay. Ah, you want to do another sicha? Let's go. Okay. Page 63. By the way, you're not hostages. You could uh leave whenever you want. Okay, page 63. It's already an hour. I thought we'd finish much sooner. I guess I slowed down my pace. I was up till 5:00 a.m. last night. Zayin, in the detail that in a gegangen in a fremd land. And this week's parsha tells us about how one Jew all by himself went to a strange land. Kumin and hot garment mit sich. Coming there, he had nothing for himself. Er hat gemeint as er wird haben Vermögen. Zum Schluss hat er aber gesehen as er hat gar nicht gemächlich wartet er sich. He had and he thought he was going to come with some with some possessions, with some stuff. No, in the end he came with nothing. Remember he got robbed on the way. So, he all he had was his staff. Just his staff. Nicht gucken die Kopf dann als er gegangen mit der leichter Herz und mit Mut. Warum er hat gehabt Vertrauen und in dem Ewigkeit. And nevertheless, even though he came with nothing, he came with a good mood. He came happy cuz he had trust in Hashem. Again, the Rebbe is describing I mean this is a different fabric and this is Zion kiss of Tushon you'd base so it's the next year to year later. But again speaking the same you know demographic. So he's describing Yankel Avinu as a lone immigrant to a new land comes with nothing as many people came to America. They came with nothing. And nevertheless he had a Yeah, he had a light heart. He had it was he was happy because cuz he knew that Hashem is going to take care of him. Okay. Come and take in hard and have to get in as a hot dog knit off women to follow us and see off knit off craving a feel as I felt it loving at them I skin art. Came to hard and he saw he couldn't rely on anyone not even family even his uncle loving tricked him. I had a lot of fun losing house of sham is I am talking for Lauren I'm sorry. He had not a burning for Lauren house of sham is I am talking in them I wish nobody did not lose his trust in Hashem. And their father is trust them was as hot get no man feel you're in with grace of Anya be a man a colony holiday the character by Lila and even though it took many years of toil and he was subjected to the blistering heat in the day and the cold frost at night. By talk out there get burnt the heat soon by night. Their frost. From this wagon nevertheless I have been I have been taking dick meet but talking he was working with trust in God is there is is there so good then as a hot meat is a meat get no man a sack against a grace right to him. And their eager as is get no man meet us as lame as in the end it all worked out and he made a lot of money. And most important he had a good family. Obviously, that's the most important. All of his children were proper. Okay. So, he came with nothing. He worked very, very hard. He had no support, but he trusted Hashem the whole time, and in the end he became prosperous and he had a good family. Avram had a good son. Yitzchak, he didn't have such a good son. Ishmael. Yitzchak had a good son, Yankev. He also had an Esau. Interesting. Although both Avram and Yitzchak raised their children in Eretz Yisrael, meaning in a spiritually conducive atmosphere, and nevertheless not all of their kids turned out the right way. Dakeh again, interestingly, in contrast, Yankev Yankev is a is the opposite situation. He raised his family in Gallus. He didn't have a support system. May I know where where where will my help come from? Yisrael means Yisrael Sava. The person Yisrael. Yankev Yankev we know who's the who's called Yisrael. So, he did he had Avram and Yitzchak had relatively conducive situations to raise in good kids, and it didn't work out. Yaakov had a very what we would consider, at least on paper, not so conducive to raising good kids, and it all worked out. his children should not assimilate. What? The lifestyle. Uh Lebensführung, the conduct. No, that's his lifestyle means really the conduct, the the ways of living, the way of life, the way of life, way of life. Okay. But to the contrary, they should absorb soak up The The It His children should soak up the Torah. What Torah? The Torah that he, this 100-year-old and older father, Yaakov was that old when he's raising his family. He himself had absorbed from his parents and from his ancestors, Shem and Ever, who's in Yeshiva, he learned And he brought them to the new land on the other side of the Jordan River. I mean, it's obvious, you You poetic imagery here that I was speaking to people who are immigrants from Europe and they came to America. So, from the other side of the Atlantic and now the imagery here is Yakov is going to the other side of the Jordan River. Right? Keep Amakli with my staff I crossed the Jordan. So, again, it's like this imagery of this this immigrant in a new land. And then I was speaking to people who are very concerned with that. How to establish themselves and their children in this new land. And then I was saying it's not by assimilating. It's not by putting your head into your work. It's by upping your game spiritually. Okay. Okay. Yakov went through it all. But this this is specifically how he became prosperous. And gosh, he became in this in the literal sense he became very wealthy. That's the true success and good fortune and wealth. Because he had the ultimate wealth which is having a good family. When he left that gala situation when he went back to Israel he brought with him his whole family and they were all intact, spiritually intact. His physical wealth was real wealth because he had the spiritual wealth, right? You have the physical wealth and not the spiritual wealth then even this physical wealth isn't even real wealth. God forbid. Okay. The um the lesson for all of us. I'm being lazy. I'm translating the Nimshal and the Upshpiegelung. Upshman It's not Upshpiegelung, but Upshpieg. How did I say it in the first I Did I say it correctly? It's the Upshpiegelung. Sorry. A Spiegel is a mirror. So, Upshpiegelung is reflection. So, der Nimshal und die Upshpiegelung von dem allem far uns in der itztiger Zeit ist klar. The reflection for us, like how this reflects to us a uh a model for us to follow is very clear. Und bei die Und And this is one of the, you know, the Rebbe's like primary, I would say, themes in Likutei Sichos, especially the early Halakim, that we don't learn stories of the Avos just to learn what happened to them. It's much deeper than that. Everything, like the Rebbe doesn't say it in this sicha, but he said in a couple of other sichos we learned already this year, Maaseh Avos and Maaseh Banim, that when we learn about the Avos, we're learning about ourselves. Okay. So, and especially we can learn from this, the general situation of Jews, but also chinuch, about how to raise kids. We see that all of the guarantees are worthless. Our only help is from Hashem. We have no one to rely on but Hashem, our father in heaven. We can only rely on Hashem. The connection with whom is only through Torah mitzvahs. When we raise the children in the Torah way of Yisrael Saba, which means a separate nation, which means our own cheder, our own yeshiva, meaning not sending to public schools. And it's all done by Torah mitzvahs. Um and the ways that we received from our parents and our ancestors, Torah with with with fear of heaven, without compromise, uncompromised, if we do that, then you're going to have like Yaakov Avinu, his bed was complete, meaning all of his kids were good. That we'll go out like Moshe said, from Mitzrayim, we're going to go out with our youth and our elders and our children, with our sons and our daughters, as Mashiach will come, when Mashiach comes, we will be able to say with legitimate pride or well-earned pride or um like justified Und es einen unser Soldaten. These are our soldiers, talking about our children. Unser Armee, these This is our army. The Rebbe says here in in in English. Maybe you'll focus in on it. Maybe blow it up. Yeah, cuz this is Unser Armee, made Can you It's not going to center it? Okay, fine. You can't do it? Made in America. Flip the page. Top of the next line. ca Made in America. ca Made in America. Made in America. Rebbe says, we're going to say, when Mashiach comes, we're going to be able to tell Mashiach, "Look at these kids. These kids You see these kids? These kids were raised in America. They were raised in the alte heim. Look at this what we did here in Crown geboren und gehodowet in America. They were born and raised in America. I'm proud to be an American. Probably the opposite of the attitude here. Aber ganze Yidden. Made in America, but they're complete Jews. Shlaimem, great to Geulah. They're intact. They're perfect. They're complete, ready for redemption. Yiratzon, as mir alle zollen gehen ankeigen Mashiach, tzu keinem mehr heiren viamen, amen. God willing, we should all go to greet Mashiach speedily in our days, amen. Okay. So, that was from Zayin Kislev Taf-Shin-Yud-Beis. We have one more sicha. Take a 5-second breather. Also saw the transcript can reflect that we just finished the second sicha. Then when I do You know how I do the time codes? AI, I put it in Gemini. I use all the different AIs. And I use Gemini for one thing. It's not the best AI. No offense, Gemini. I know you're going to read this transcript. But is that what it's called, Gemini? Yeah, the Google AI is called Gemini. I use it for because cuz Google owns YouTube. So if you take a YouTube link and you put it in Gemini and you say give me time codes, it's like 80% good. I have to I have to check I check them manually to make sure they all make sense and I change them a little bit, but saves me a lot of work. Okay, so take a little breather. That's the end of the second sicha. Now we're going to start the third sicha. Uh page 65 ice tests. Here we go. All right. The ashton is doing chasna was written by shriben in Torah is in the same from Yitzchok. First chasna that's written in the Torah is Yitzchok's chasna. Yitzchok and Rifka. And we said that last week actually. Actually we said it I think uh not last week in Torah but we said in Chayei Sarah there was a whole sichos about how Yitzchok and Rifka is the first chasna explicitly written in Torah. I'm again Yitzchok's chasna but shriben may not be the chasna to the chasna. The ashton is doing was the Torah beschribed. The part is the say that from the chasna alone is the same from Yitzchok and Rifka always. However, with Yitzchok and Rifka it was more about the preparations for the chasna like making the deal with Lavan with the soil Lavan. Um to to allow them to release Rifka. With with Yitzchok's chasna you actually get more of the details of the wedding itself. Oman learned up from them come You learn from Yakov's many details of how a chosson is supposed to be. So this from this verse fulfill or finish this one's week we learn out from that and he says it's from Pirkei de Rabbi Eliezer and also from Yerushalmi Ma'aser we learn out from that two two laws. Seven days of feasting, what we call Sheva Brachos. Base in modern simcha by simcha you don't mix one simcha with the other that says in the sight of one and other simcha you don't make a wedding festival in the middle of some other cause for celebration. Fragment okay so we learn so the fact that Lavan told Yakov finish out Maleh Shavua Zeh finish out this one's week we learn two things. One is that there's something called week of celebration which we call Sheva Brachos. And the other thing is in modern simcha by simcha you don't mix two simchas. He will finish this one and then we'll do the next one. Okay. Fragment of them so a question is asked. In flog is doch dos gegen dem klal as in is ein lomayden kein Matan Torah men lent men lent nit up fun dinim vel chabam pasid fun Matan Torah. We have a law a general klal an axiom. We don't learn laws from things that happened before Matan Torah. Matan Torah changed everything as we're about to say so you don't really learn things from pre-Sinai stories. Like like a mashal just to give an example. The fact like the Rambam says this explicitly. The fact that we circumcise our children is not because of Ram did it, but rather because it was commanded from Sinai to Moshe Rabbeinu. Right? So, we learn these stories and they may have some indication for us, but halakhically, the obligation, the legal obligation is not from these stories that happened pre-Sinai. The obligation is from Sinai. Okay. But there's another thing. These These two thing that These two things that we learn out uh the Sheva Brachot is only the Rabbinic. Some say that maybe the first day is biblical, but for sure the rest of it is is Rabbinic and possibly the whole thing is Rabbinic, Sheva Brachot. The reason is because it's not a we call the Russia Gamorah a full exegesis, a fully powerful exegesis. Why do we say it's not a the Russia Gamorah? It's It's not we It doesn't have the full force of being biblical. It's only Rabbinic. Why? Because the source is a pre- Matan Torah scenario. It's before Sinai. Explain this to me. Sheva Brachot is not a the Russia Gamorah. It's not a full-on exegesis to prove that Sheva Brachas is biblical, it's rather only rabbinic. Why? Because it happened before Matan Torah. But then how come we say no, that's a full on, that's a drasha Gemara? What's the dots of Tosefos? Is that's a drasha Gemara under ice there? According to Tosefos it says no, the idea you don't mix one simcha with another simcha which he gets from the same exact pasuk, the same source text. It says no, that's a drasha Gemara, that's a full exegesis and that's the drasha that's that's a biblical precept. You understand the question? From one pasuk we learn two concepts, at least two concepts. One is uh week of Sheva Brachas, the other is don't mix one simcha with the other. One thing we learn is not a drasha Gemara, the other thing we learn is a drasha Gemara. Meaning to say one thing is only rabbinic, the other thing is biblical. But we're learning from the same source, so how come they have different levels of um authority? Okay. You're good. Tosefos there is as the klal in Matan Torah is in from Tosefos here. That axiom you don't learn from before Matan Torah, that pertains to halachas specifically. Laws. But in Matan Torah when it's halacha because there's a concept says in the Gemara in Bava Kamma Bava Basra that when Torah was given halacha changed. The whole concept of halacha changed. But in Gilui Tichunas Nefesh Adam in Vizen on of the Charakteristiken from Menschen. Can men learn from Matan Torah while in them is kein from Matan Torah However, when it comes to human nature, psychology, so fascinating. You can learn from before Mount Sinai cuz there's no difference before Mount Sinai and after Mount Sinai. A lot of times people think about like like all the Marishon, that was so long ago, those people were so different, they were completely different. Well, no, actually, human nature is human nature. Then I was going to go on to explain this a little bit more. So, anything that is about human nature, about psychology, if it's before Mount Sinai, it's okay, you can learn from it because that hasn't changed. Halacha changed. The the nature of Halacha radically changed. There was a watershed event called Mount Sinai, and Halacha changed. But, human nature didn't change. Very interesting. So, now we understand the difference between these two laws that we learn from the one and one and the same source. With with with with Sheva Brachot, you're learning a Halacha that there's a concept, there's a ritual called 7 days of feasting. So, that you can only really fully learn after Mount Sinai Halacha. And that's why it's only mid'oraita, it's not derasha derasha gemara. But, human nature, that you can't mix one simcha with another simcha, that's just the way Hello, Menachem. We're still going over here. I was up till 5:00 a.m. last night, so I'm a little bit, you know, unfiltered, and so don't get me don't don't get me started cuz I'm yeah, I'm like one hair's breadth away from saying stuff we'll have to edit out. So, don't I'm hair trigger. What? I just did it? No, let's continue. Let's continue. Okay. All right. Ah. This is high in Rifka and you missed the students from Penn were here but they left. Oh, you were while you were driving here. Okay, fine. So, listen to me. Any Marvis in Marvis in Marvis is a psychology thing that that's how the human I don't know mind or heart works that as we're going to explain there are different ways of looking at it, but we conclude that we learn from this story that it's not a person is not able to fully celebrate two causes of celebration simultaneously. Okay, let let's Right. And and of course the Rebbe says you learn a halakha from that, but the halakha comes from m'meilah. Once you understand the human psychology part of it, then automatically it just follows that the the the law is you don't mix one simcha with another simcha. Okay. Top of page 66. In 20 can and sign space bars. Okay. Regarding the human nature part of this, there's two perspectives. One perspective, one theory. If a person is in a certain mood, let's say it's simcha. And even though that simcha is caused by one thing, but if you add to it another simcha caused by another thing, it'll only add to it. That's one perspective. Base, another perspective and this is obviously the one that we say is the correct one. If a person's happy about one thing, introducing another cause for simcha not only will add to it, it actually disrupts. They're getting engaged in Disney World. Right. I'm posing in Disney World. Right. Enjoy the Disney World. Don't get engaged. Right. Since there's two different even though they both result in the same thing, simcha, but since they come from two different causes, they're going to mess with each other. Don't cross the wires. Keep it simple. Finish your party for this, and then when we're finished, we'll start a new party for the next thing. Fine. So from this possuk, "Malish was says finish this finish shav brachas here for this one, then we'll do the next one." We learn that the second approach or the second uh theory about uh human psychology is the correct one. We come to the conclusion, don't mix simchas. Beautiful, beautiful, simple advice for life. A A joyous occasion, such as a marriage, has to be one where you are completely present. You're completely there. Because it's a simcha shel mitzvah, and a mitzvah is doing Hashem's will. You have to do it with your own ratzin. I thought it's Hashem's ratzin. Oh, yeah. I said it to make it saying her. Make your will his will and his will your will. Was that mold is there a mansion dorton with their mind about sham to then when you're you you align your will to it. You're not somewhere else. You're completely present like the ball sham to have said the mocking should it say nation Adam putting the emphasis on it saying it in the place where a person's will is sham who acts me that's where he is dorton who has is them mansions rotten dort is Adam it saying guns and Adam the mayor of Zion the same from them guns and have a show therefore the same class be with his entirety. With his whole soul. So because we know. That the same class has to be a color has to be a simple. Which you're completely present for we can learn from an incident even though it's before my entire but human nature hasn't changed. Can learn that the way that human psychology works as you do not disrupt one simple show me with another simple show me with her. You let each one have its own place. Your base you declare him from them in the rook near the spiritual explanation of this. Oh, by the way, I'm looking in the chat. That's why I keep the laptop open. This is our sponsor. But seeing thank you very so very much rather talk for your. Kind words kind of thoughtful words. We heard them with my mother while saying Mishnayos for my father alav hashalom at his kever. I'm named for my grandfather. Thank you. So, I was right about my guess that Batsheva was named for Batsheva for her grandfather, her father's father. And they were Can you believe this? Someone's listening to this shiur on Well, yesterday was the arzei shabbos, so they couldn't go to the kever on shabbos. That's a That's beautiful, so meaningful. And thank you for letting us be part of that very important event in your family. Okay. Where are we up to? Yud Beis? The declaring from them in ruchniyus. Okay. The ovis farm and taylor hobbit that a long met them kayo from zera veda besherish and evroim was dos is the highest shlemus to welcome evroim can into common with that osman. The ovis, we spoke about it before about bris milah. The ovis reached the highest spiritual heights that a person that a created being can reach on their own. Ovis a ganza veda is given beruchniyus. But everything they did ultimately, it just remained spiritual. We spoke about this regarding the bris milah. Remember simno yado tachas yarecho about why the the bris milah, the makom bris milah was the only cheftza shel kedusha because it had the power of the of a being a commandment, so it was similar to after matan Torah. Before matan Torah, everything the the ovis were doing was beautiful, but it remained spiritual. It didn't impact the physical world. Mitzad Mitzad Why? Because mitzad degzeira fun benei roimi le yordi le surya, benei surya le yalo le roimi yeshte medeshraba. Says that the inhabitants of Syria can't go up to Rome, the inhabitants of Rome can't go down to Syria. It really means the spiritual and physical realms cannot mix. Ova beshas matan Torah is nisbatel degzeira and we the rebbe still zog zogt ve'anya maschal. But after Mountain Torah that decree was annulled and Hashem says in fact I will begin I will begin. So Hashem went down to Har Sinai and Moshe went up to Hashem. Now after Mountain Torah with a physical object if you use it to do a mitzvah, you can reach and you can unite yourself with the very essence of God. Because we're doing with Hashem's power. With our own human power even though obvious couldn't do it. But with Hashem's power we can do it. That's what it means you don't learn from before Mountain Torah. Because when Torah was given it was a whole new concept of Halacha. Before Mountain Torah there were different ways of reaching spiritual heights. But after Mountain Torah is a whole new way. There's new ways, new paths. That with after Mountain Torah you use a physical object you can go from the lowest depths to the highest heights. Not because we're able to do it because Hashem made it possible. Now nevertheless when it comes to psychology, you can learn from before Mount Sinai. So interesting. Through mitzvahs, this is so interesting. Through Torah mitzvahs, you can refine and fix things that existed before Mount Sinai. What does that mean? For instance, you can fix the shattering of the vessels. The shattering of the vessels. That was before Mount Sinai. That was before the physical world as we know it existed. That was very high planes of Seder Hishtalshelus. Or let's get a little bit more in our timeline. Before Mount Sinai, I mean that happened on the in the six days of creation. And the all the other sins from, you know, ancient history. We can fix all that. We must fix all that. Because after the sin of the golden calf, the filth, the spiritual filth of the serpent returned. It was removed by Mount Sinai, but then it was returned from the sin of the golden calf. So we have to fix all this old stuff. And that's why human psychology from before Mount Sinai is pertinent. In other words, so interesting what we're saying is that what's broken about human nature goes back way, way, way, way before Mount Sinai. It goes back to the to the very beginning. Goes back to In fact, it even goes back to the shattering of the vessels. Now, we use Torah, which is obviously Torah is after Mount Sinai, or our ability to use Torah comes from after Mount Sinai, but we use the Torah to fix things that were from before Torah. Okay. Meaning, this is To me, I don't know, maybe it's not interesting anyone else. You use Torah to correct what is deficient what is universally deficient in human psychology. And that's why we can learn human psychology from stories that happened before Mount Sinai. Cuz you have to fix them, you have to refine them. If you have to fix it, then you have to know what you're dealing with. Now, the Rebbe makes a distinction. We can learn pre-Mount Sinai if you're talking about the misbar. When you find them from the beerurim, you talk about the thing that's getting refined, the object of refinement, yeah, you learn from before Mount Sinai. You talk about the refiner, the person who's doing the refining, as well as the methods of refinement, that's only from Torah. Cuz ain't no learning Mount Sinai, you don't learn anything before Mount Sinai. But need in the Torah when it scratched out all of them because once Torah was given, all of them was changed. And so interesting. Through Torah, we refine human nature, including human psychology, which has been broken since time immemorial, since basically the dots and even before that, going all the way back to Shver v'Kelam. Okay. We cannot learn about how to be a refiner from before Mount Sinai because being a refiner was totally changed after Mount Sinai. We cannot learn about the methods of refinement from before Mount Sinai because the methods of refinement were changed at Mount Sinai. But we can definitely learn about the objects that we're refining from before Mount Sinai CUZ THIS THE OBJECTS THAT WE'RE REFINING RIGHT NOW ARE THE VERY OBJECTS from before Mount Sinai. And by objects, I don't mean a table or a chair. I mean the human mind. The brokenness, the universal uh deficiencies of the way people human nature that that that the way human nature works. It's not in alignment with with Ratzon Ha'elyon. That brokenness, which is sort of like universal to all of us, that's the object of refinement. And that's existed from way before Mount Sinai, so we can learn stories from before Mount Sinai to shed light on what it is that we're dealing with, what it is that we're trying to fix and correct and refine. To me, this is like I don't know. To me, this kind of sicha is like crazy. Yeah, there's so much here. So much like People don't realize like Can I do like a I know we're in a rush, but can I do like a 20-second little personal I'm on the clock? Can I do a Oh, you're saying you started counting already? No, no, no. I want permission first, then you start the 20 seconds. Can I have a personal reflection? When I write the army column, people say, "Oh, where did you get that thing from the Is that from from Igros stuff from Likutei Sichos?" Sometimes it is, but usually it's not that the Rebbe specifically mentioned a specific thing. It's that the Rebbe gives tools for understanding things. It's a derech halimud. And once you understand the approach, then you can unlock a lot of stuff on your own. Which is Mhm? Right, so I'm saying from this what the Rebbe's saying here, you can learn human nature and you must learn human nature even going back to before Mount Sinai using tools of Torah to refine that which has existed even before Torah. I mean, if I sit with this, I there's so much that becomes clear. Okay. I went over my 20 seconds. Yud gimmel. Okay. >> Putting your head into the tire isn't going to help you. Put your head into the tire now. >> Very good. Yes, very good. You're not a Mike so I'll repeat it. That goes back to our first which says don't put your head into parnossa or into velt. Put your head into tfila into ruchnius and then you'll even be successful materially. Right, so if you want to want to understand human psychology, don't read a secular book. I'll have to learn Torah. Very good. Yud Gimel, l'chaim. Yud Gimel, what? Just coffee. Yud Gimel. Kislev is the month of redemption. Yud Tes Kislev, right? And it's a month of miracles. Also Yud Tes Kislev. Miraculous redemption. And it's the month when our Rebbe's revealed to us pnimius ha'Torah on a broader scale. And pnimius ha'Torah gives us a highest and hislavus. It gives us excitement in doing mitzvahs. And he says in galuyus ha'Torah and in kiyum mitzvahs. Galuyus ha'Torah means the opposite of pnimius ha'Torah. So you learn pnimius ha'Torah, you learn Chassidus, it helps you appreciate halacha, Gemara. Either You cannot compare the um excitement that a person has about nigleh and doing mitzvahs the way he did it before he learned Chassidus and the way he does it after he learns Chassidus. The idea of Pnimiyus ha'Torah give them a chiyus and simcha in nigleh and in ma'aseh and in and ma'aseh mitzvos. When a person learns Chassidus, it gives him um chiyus and simcha. Gives him excitement and joy even when he's learning nigleh. And also excitement and joy in how he does his mitzvos. Is das halacha now Okay. Follow this. We have a cloud that when Torah was given from the time Torah was given in Chodesh Sivan everything changed. Watershed event. You the the reality was never the same. Okay. So the Rebbe is saying similarly the giving of Pnimiyus ha'Torah marks that kind of radical shift of there's before and after. Two completely different eras or modes of reality. A final halacha b'avodas Hashem. So halacha here we're teaching is halacha b'avodas Hashem the way that you serve Hashem. Das was eideres is nigleh b'avodas Pnimiyus ha'Torah other on common to yegiya tzumah b'nisin is is the nigleh Torah Chassidus Torah chadasha in Chodesh Sivan b'derech ha'melech as aleh yidden can tzukumen to them aleh durch limit Pnimiyus ha'Torah b'halacha b'derech ha'sechel and in them oich them inyan ha'simcha. It used to be there were certain levels that only the elite could reach. It was not available to regular people. But through Pnimius ha'Torah being revealed, now there is a way for regular people to reach these levels. from the Bal Shem Tov. This is one of the things the Bal Shem Tov demanded. Bal Shem Tov didn't say it was originally it was a possible thing to do. Bal Shem Tov, that was one of his mottos. And even before the Bal Shem Tov, historically, before the Bal Shem Tov, you have the Ari Zal, who was also Pnimius ha'Torah. And we know that the Ari Zal was through Ruach ha'Kodesh. How was he through Ruach ha'Kodesh? Because of his Simchas ha'Mitzvah. He was the joy that he experienced doing mitzvahs, that is how he was able to have Ruach ha'Kodesh. Okay. Anyways, what we're saying is Pnimius ha'Torah, as exemplified by the Ari Zal and by the Bal Shem Tov, give us a way to achieve new levels of Simcha that were inaccessible before. This is what I'm basically saying. There are There are levels of of Chiyus and Simchas ha'Mitzvah that before the the broad revelation of Pnimius ha'Torah, were just simply not accessible. At the time was 20 years later up from Mount Sinai, but men darf According to what we just said, that the reason you can learn human nature from before Mount Sinai is because we have to correct that which has been around since before Mount Sinai, meaning human psychology. It's known that most of the neshamos today are not new neshamos. Nor was I in Arab becoming in Gilgul. Of my mother saying in Yanam foreign flip the page, last page, Fred. Most people who are here are here Yeah, very good. They've come back. This is not their first time here. They've come back to fix things from before. And be here to learn the Torah especially to fix things that were deficient in their learning. Is the up to pass again in Shulchan Orech Hilchos Tam Do you know this a little bit of what I was talking in the altar of the circle Tam actually speaks about Gilgulim? Interesting. You might think that's a purely Kabbalistic concept. But in Hilchos Tam it says as men come to Gilgulim Rabim business Mashlim call a Mitzvah Torah and in Pshat Remez Drush and in side. The altar of the circle you have to keep coming back until you fulfill all of Torah, you learn all of the Torah that is shyach to you on all levels, Pshat Remez Drush and even inside. For you have to finish Mashilim Lamila obviously each one according to their intellectual and spiritual level. And no and no Dorch Dam. Can the neshama to come in this talking with Stalin with the Heimers Hashem and only through that through coming back and learning all of Torah even the level of side only through that can the neshama fix and complete everything that it needs to and be reunited with its source from whence it was hewn from the rock from whence it was hewn. Basically saying so fascinating. Just like in general Toyota gives us new tools for dealing with old stuff. Human nature is as old as humanity is day is old six humans are created in day six human nature is been around since then and actually maybe even before like we said it is the source of human dysfunction. So Martin Toyota comes and gives us new tools for dealing with old stuff. Revelation of you just kiss love comes along and gives us new tools for dealing with old stuff. New tools for accessing levels of of joy and excitement and connection that were never generally accessible before. Okay, that's all of the from partial olive and the next week just to give you a little sneak preview. We are learning which also has the for you just kiss love curious is a little bit different. Meaning usually you just kiss love is in you just kiss love. For us this year when we're learning it this year love you just kiss love is going to be in the week of which does happen sometimes but we're going to follow the way that look at this does it so next Sunday we'll do which is also about you just kiss love and we'll you'll be you'll be able to start preparing for you just kiss love early. Yeah, I'll end it. Yeah.