We Were Sent Into the Darkness to Heal the Divine

[Music] the yeshiva.net okay please open your source sheets we are if you're olive page 220. after a long discussion the first 10 chapters of this sikh of this shear of this address by the labacher focusing on the meaning of menachem of comforting the father focusing on the contradiction in davoning between davening in the world of nigella and davening in the world of nist davening in the world of nigler which is basically addressing my needs whatever those needs are whatever i'm feeling at the moment as a need in nister in kabbalah in exidus in premier satyra the focus of darwining is kovadrosh focusing and tuning in to the fact to the truths of god's needs as i discussed last week as we discussed in previous classes the teachings of the maga the teaching of the market of ms rich and as neil mentioned in the footnotes beautiful by the the comments beautiful comments the last few classes some people really wrote some very interesting and fascinating ideas insights questions responses discussions there's a safer called nefer shachayim which is which is the famous work of rebecca and valarjaner is a city in lithuania he was the great student of the villenegon and he wrote a book called nefer which means the soul of life and in many ways it's one of the especially in the yeshiva world it's till today it's considered a a classic a classic where he it's a lot of it is focused on kabbalah it has a few portals a lot of it is focused on kabbalah many ideas discussed in tanya are also discussed there there's also a famous section on learning the fourth portal on learning territory but over the whole section on davening and over there too the left shakhayam discusses at length the dhawaning is about the pain of the shrine i'm davening for what's missing in the shrine the laboratory once wrote to somebody in that he's not sure but from the nephilim it would seem that the brain velocina saw the tanya he went through the tanya of the balatanya so after a long discussion about this contradiction the questions and the beginning of the answer about the difference between the neshama and the guf the soul and the body and we discussed the concept of choice the choice of hashem which is in the body more than in the soul and the idea of choice that it represents the most essential absolute connection and when the essence of hashem is manifest in something so that is the entire reality of that thing and the concluding result was that that the pain of the body and the trauma of the body and that which is lacking in the body and the void in the body is not just a physical void it's a void kv in atsmus in in the deepest essence which shows the physical body of the jew and when the jew is feeling the anguish when i'm experiencing my my distress my anxiety my trauma and this is causing me to pray i'm darvening what i'm really experiencing is god's anguish the anguish of hashem that is what i'm i'm really experiencing and when a jew is experiencing gullus any form of exile and distress and subjugation and oppression whatever type of oppression it may be internal external what he or she is really feeling is the goddess of the shrine the exile of the shrine because exile doesn't only affect the divine energy that's manifested in the world in a condensed and filtered way it affects the father the father of the child who's in exile and it affects atmos the essence itself because when a jew is missing and lacking even in physical physical needs literally in those in that guff atmos chose that goof atmos chose in other words when i say chose i explain what choice means we're not going to repeat that all you can listen to the previous classes choice really is a euphemism choice doesn't mean here i have two paths and i chose this apple over this apple which is basically on a whim so you know which apple was closer and easier to choose choice is really just a metaphor it's a euphemism to describe that which is connected to me in my deepest form without external influence i want you to understand it as well choice is a euphemism of saying that which is connected to me in a deepest way without any compulsion or external influence and because this period is in the goof so the gullus and the guff and the physical gullies become so to speak argolas even in the ave and even in atomos and that's what the jew is feeling internally that's what he's feeling and that's why we say that when you dive in the market says you are davening let this become your clear mindset you're clear conscious that it's not just a personal thing it's about me don't take it personal it's rather about that god has a need god is kiwayakal missing something i am his channel i am his ambassador in the world and then your whole darvaning is with a different simcha with a different fears with a different vitality with a different stamina with a different perspective so if you'd owl of page 220 earlier in this the laboratory quoted in the sifri the suffering is one of the earliest commentaries of tereshabal pedometers on humanitarian he quoted this free in parishes at the end of parishes where it talks about not allowing murderers to flourish and exist in the land of israel and thus contaminating the earth with the blood of innocent people not exacting punishment from the murderers so the passage says don't contaminate the land where i dwell because i dwell among the jewish people so you already quoted earlier and say if gimel on page 216 the commentary of the sifri and now he's going back to this commentary but we're now we're going to understand a new level and a new dimension of what the sephiri is saying this free says god says i dwell among them i dwell in their land i live with them and therefore don't contaminate that land because i'm there comes this free and quotes rabinosan and abness and says that the jewish people are beloved what makes them beloved wherever they go the shrine is with them if they're nature's radish king is with them if they go into exile the shrine is with them and when they come back the shrine comes with them because the shrine is with them and he brings different proofs from verses then comes rabbi rabbi and he says i want to give you a metaphor there was a king who turned to his servant and he said listen my dear servant you may be searching for me you may want to know where the melaka is where the king is so let me just tell you if you're searching for me you should know that i'm with my child that's right yeah if you want to know where i am you know sometimes you're looking for somebody right so today you text them where are you you send them a whatsapp where are you you call them where are you the king says you're gonna you're gonna search for me so just know i'm with my child hardening it's albany and then he adds whenever you search for me i'm with my child kozman chatting vaccinating it's obama you see it's very interesting there's a commentary on cephei called a mechanic is the acronym for naftali yohuda berlin he was the rav and the rosh shiva of the velojin yeshiva he passed away in the 1890s so the native has many sfarim and one of them is called a mekhanitsiv on the sifri so the native asks what's this redundancy in language if you search me i'm by my child cole's mind whenever you search for me and in the first case it's not whenever you search for me so he explains beautifully that what rebbe is saying is when you search for me i'm by my child where's my child my child is in his home my child has a beautiful home so i went to live with my child that's where i am but then he says you may come there and you may see that i'm not there i'm not there my child is not there he says cosman of akshaini whenever you search for me whenever you search for me you know you search for me you'll find me by my son he says but whenever you search for it even when my child is not in his home my child may be in the dumps and you're searching for me know that i'm always there wherever my child is i'm always there but he's not anymore in the in a nice home he's not in a geshmaka place why would i go there because i go where my child goes i go where my boy or my girl is he dwells with them in their impurity what's the audition of rabbi over ibn assange nassen said already jews are beloved wherever they go and wherever they went into exile the shrine is with them and when they come back the shrine is with them so don't we get from there clearly that hashem is always with the jewish people in every place in every situation under all circumstances if they're in exile he's with them if they're back in their heights stroll he's with them rebecca made it very clear comes rabbi and says no i have to give you a metaphor why what is he adding you told me a story that the king told the servant whenever you search for me i'm there in other words i'm always by my child and whenever there's no difference no difference it could be by day it could be by night my child is here my child is there know that i am with my child beautiful but nelson said that already every word when the khazal speak and they say things especially thomas the editor of the mishnah who wrote the mishna based on the premise to always use short language to be brief to be concise the whole mission is written that way an extra word is already superfluous we don't want to use any excessive and unnecessary words the whole mishna was built this way so here debbie is adding something on ribnosi he's telling me a nice story a nice marshall what's not clear in the nasa's words that rebbe has to add it's a geval dikesh but there is a big difference between the two rab nassen is talking about the neshama rabbi is talking about also the guf the body cherished adored beloved beloved like you write in hebrew you did my cherished friend and it represents somebody who brings out with brings out in a very revealed way your sense of affection is is talking about the soul of a jew which is connected to something that is when you say in the language of people i have a feeling of having means i have this very blatant and revealed good positive feeling about you we're not here describing the core of the soul that is beyond emotion beyond what you're experiencing we're describing a feeling that is revealed and manifested and it's revealed in a very conspicuous and blatant way and this represents israel says is a manifestation of divine of the of the divine and therefore like covet when you say something is it means it's my experience of love that's what in hashem and this makes it unique and separate from any other person and all other nations in the world and in this soul with this soul we say wherever it is god is with it and this is important for the salt to know because the soul on its own is a khelik in a very revealed way that's what it is it's a fragment of god so just knowing that the shrine is with it the shrine is with my soul is sufficient that the exile and experiences and vicissitudes of exile should not dampen and tarnish and affect in a detrimental way than hashama that's step one if them is maise reby comes free and says this is a deeper dimension comes and adds there's something here about the gulf about the body and for this he needs to give a metaphor the metaphor tells us that the king tells the servant whenever you search for me i am with my son i am with my child as i said here beni means my child as long as you search for me i am there i'm just near him i'm eight zelbonnai and he brings the verse i'm dwelling among them in the tumma in type of the torment he doesn't use here the word having israel he doesn't use the word he's not talking about something that is a manifestation of the divine love the way the soul is the soul is a manifestation of divine love of divine energy of divine radiance of divine light like he said before what is a soul soul is why do we call it calic apart god has parts and the answer is kheliker of course is a metaphor it means the soul manifests and embodies the divine light the divine glow just like a child is a continuum of the parent child is not the parent a child is something separate from a parent but you'll say the child is a part of the parent what do we mean apart you take an apple and you cut it into a few parts god doesn't have parts but the way a child is a part of the father is not because the child is the father and mother child becomes separate but as a separate person the soul manifests like a child represents the parent the soul manifests hashem's light it's it it manifests divinity it manifests godliness that's the neshama what about the goof when you look at the goof you don't see anything you see physicality you see materialism in fact in many people's understanding the body is lowly the body is fair it separates you it's the physical disconnection from the source but the truth is what did we learn here that the body's relationship is a relationship it's called an atsumi relationship it's an indian atsumi it's a relationship in the core of the guth because over there was presmus yes externally the goof of a jew looks like the goof of an andrew and that's why it is means you're choosing from could have chosen another body because externally the body is not unique it's not like the neshama which stands in a different world completely then the summer is upketel in the summer you don't have to choose it then is chosen by its own virtue it's in a different world it's in a different caliber it's a caliber it's in a different category it stands its own you don't have to choose it if you want a kalikami mall there's only one available it's like i said in the previous houses if you're coming into a store excuse me and you want to buy a shirt and there's only one type of shirt you don't have to choose he says only he said but there's shirts and there's also sacks i don't need socks i have 100 socks i need a shirt so if god wants the soul there's only one type of soul if he wants this type of soul there's only one type of shirt i don't have to choose the goof is different the golf is asylum like it says in tanya chapter 49 we learned in previous classes it's similar to other bodies over there is the concept of comes from the essence where is it it's in the essence of the body and that's why the body keeps the score and that's why the body keeps the divine score and the body doesn't do it in a way that it screams loud the body is not like the the body is not like the body is deeper than the intelligence that's explained displayed through the human soul the wisdom of the body is embedded in its very physical physical patterns and pathways it's hidden it's not easy to see but it's all there it's all there because the body is connected in its essence to the core so hashem says wherever you search for me i'm with my child i'm just there i'm just there it's not with fan fear and it's not with drama it's not khaw vivim yusra like in the first case and that's why he says whenever you search for me because this is something of atmos there's never a change the core of hashem never changes so it's always with the body and that's why he says here i dwell with them in their tumma the soul is not tame the soul is a like tuma is relatable to the body because the body could become impure the body could become affected the body can become traumatized that's where i am the soul is beyond tumor we say even words of terror are not susceptible to tomah so when he says i'm dwelling in the tomb it's referring to the guff you'd base the month when the father comforts the child instead the name is the month when we comfort the father so what did the rabbi answer he said male 1 if you talk no he asked me they told me that their entire experience of gallows is not their own but gods i understand the focus is this should be a month when the father is comforted even people who their focus is on their soul and therefore they feel exile as a spiritual experience where the father inside of them is displaced and in exile we call it menachem but for the regular human being the experience of gullus throughout all of history was a very personal one it's about me my pain my distress my family's distress my community is distressed my nation is distressed and yet this is the name for all of the jewish peoples that the rabbi answered and this was the key point of the sikh that when a jew is experiencing the pain of gullus it is god's pain it's not two separate things you just have to know who you are you're experiencing your pain of goals you think it's me it's my selfish internal pain and anguish and suffering and difficulties and challenges no that's the external manifestation of it what you're really experiencing is you have to know who you are you are an ambassador of the divine in this world you when we say you we're not just talking about your spiritual core we're talking about you and your very physical manifestation your soul in your goof in your body that is divine that pain is the divine pain you just have to know who you are we look at ourselves i'm a piece of meat and potatoes a couple of bones a couple of sinews a couple of cells a couple of neurons he says that's not who you are you're atmos you're not just this is the choice of atmosphere so when you're searching for comfort you're searching for the comfort of your father because you are the father this explanation answers the govaldika question okay this is the the final patish the final inning the grand finale of the sin what's naham we say menachem off to comfort what is comforting when we say i'm going to be menachem somebody i'm going to comfort somebody i want to come for i want to offer words of common what is it somebody experienced a loss a source of pain of suffering they can't fill the void they can't they can just you know snap their fingers and go back to the way it was before and they are in a very vulnerable and painful state so somebody else a friend a stranger a relative who is not in the same situation comes to visit and offers some words or some gestures and actions that can bring some comfort and solace to the person who is suffering why do people who did not experiencing the loss come to be menachem i understand the family is sitting together and grieving and they find strength with each other hopefully with their love and affection and commitment to each other why are people who don't even know them coming to visit what is that about why is that part of our tradition i don't even know you and even if i know you i see you once a month once a year why are you here and the answer is it does something just showing up can they bring back the disease they can't bring back the deceased you know some people nikhil available they come and they think they're going to say some very wise and intelligent and brilliant things and and change the dynamics it doesn't work that way you just show up you don't have to say anything especially if you don't know what to say sometimes much wiser to keep your mouth closed because sometimes what people say during shiver calls is not only i'm laughing not only is it unwise but it's often insensitive you don't have to say something just sometimes people are so awkward with being silent so they feel the need to have to say something they have to display their wisdom their intelligence their their faith their depth you could be quiet and sometimes silence silence is the best response because there's really nothing to say vayi de maharan and because vayi de mar and aaron was silent vayi damara means aaron was silent so what is it why do strangers come the answer is somebody who's coming from a different place he didn't go through this just him or her showing up just the action of showing up or hugging somebody or crying with somebody or saying words of love and sensitivity and empathy to somebody it gives them some it gives them some muhammad gives them some some displaying that sympathy gives a person some comfort obviously every situation is different and every visitor is different but that's the concept that the person who's coming to give the nakama is not in the same state of the person who's suffering because they're in the same state of the person who's suffering then two people who are suffering together in the same state can be there for each other but ultimately they're in that oh they're in their orbit somebody comes from a different space can do something or say something that shows connection it shows that i care for you that i'm here for you sometimes saying something or doing something and it's helpful ask the rabbi a question if this is the case how could we even talk about menachem of we are comforting the father menachem of the month when we comfort the father how can we even talk about that when we are suffering just like the father we are also in goals it's like if you want to comfort god you need to come from a place that's higher than gallows that's outside of gullah's so you can come in and give that other perspective but here they themselves are the victims they need to be comforted first and foremost furthermore they're in goal is much more than hashem because the main goal is is by the jewish people the reason hashem is in galas is only as a result of the jewish people being in galas like we learned before from the sifri and it's the famous gemara megillah but israel because the shrine is with the jewish people so by the jewish people being dolores the shrine the real galas is by the jew because hashem is always with the jewish people so when the jew is in dallas hashem is also in goddess but he's in gullahs because we're in goddess so how suddenly do the roles reverse and we become the comforters number one we have the same issue that he has we're also in godless furthermore our gullahs is the main goals the words goddess he's indullers only as a result of us being in gullus and yet we're the ones who are comforting say here the rebbe says something absolutely incredible and it's very very deep you have to tune in this is this if your base is the beer buzz that explanation is as follows based on everything we learned we'll now be able to understand what this means why god needs us to comfort him and how we comfort him when we have the same situation we're in dollars just like he is and furthermore he's indulged just because we are we're the cause he's the result is the beer bizarre explanation has been again it's ava ben sagan khazal yaffe of the child is superior it's better it's nicer it's better than the power of the father just read it to you one moment and this statement of the ghazal yaffe is going to become the basis of understanding this last point i'm just going to read to you the line and you'll see here also the connection between halakhah and the spiritual component of life a son's power to collect his father's death is better than the power of the father himself because the son can collect his father's debt with an oath and without an oath in certain instances with an oath in certain instances without an oath as the gemara explains the father if he's alive can collect his debt only with an oath that the oh that that it was unpaid and he goes through the whole the whole discussion of how that works that the office but in svarim this is brought as an idea that it's a general idea these and themselves there's two sides here the ben is from the mouth it does go for the office the power of the son is better than the father it's talking in halakha there about getting back uh uh paying back a debt from somebody who borrowed money from the father but it's representing the truth the child sometimes emerges as far greater than a father but this represents two opposite statements number one that the power of the child is often superior to the power of the father number two this also comes from the father is not just the power of the ben is better than the power of the father listen to what he's saying even the superiority of the child over the father comes from the father that also comes from the father is that's also me it also comes from the father because everything the child has us from the father just like in that gemara the ability of the child to collect this debt comes from his father because he is the ear of his father if he wasn't from his father he couldn't collect the debt that itself that he can do it and do it in a better way than his father is also from the father what is this idea what does this mean thank you everything the child has comes from the genes of tati and mommy the y chromosome the x chromosome however because you come from the essence of your father and the essence of your mother so therefore you can bring out things from them that they were never aware of because they're aware of their kaijus aggieloym they're revealed faculties but you come from the essence so therefore you bring out things from their essence that they never experienced in their manifested personality and it's true in both ways and we see it today all the time if you want to know who you are sometimes your deepest self-awareness will come from your children they will tell you who you are in a way that you don't know i know who i am in a way that is called crisis my conscious faculties my conscious personality but my outsmears my core essence where do i see that you'll see that in your child because a child is a manifestation of the etson and therefore the child could be much better than the father and the mother and that's also from the father and the mother because your child brings out into the world things that the father and the mother never revealed never manifested it remained completely dormant and latent in the sub sub sub sellers of the consciousness of the father it remained stored in the quintessence of the father and then it comes out in the child and it's amazing because the entire study of epigenetics today which began in mount sinai hospital from a jewish professor which basically shows how trauma affects the genes and therefore it goes over from one generation to another generation they used to think that you can give you're responsible for the color of the hair of your child and you're responsible for the color of their eyes and you're responsible for their height that comes from your genes today we know no even things that happen to me in my life affect my genes and even if it's not coming out in my life in a revealed way but it's there in my etsom and because it's in my etson it may come out in my child and my grandchild but it's also true in the positive your child will bring out things from you it's all from you it's all from the father but the father was never never aware of it father never saw it father never knew about it mother never knew about it why because everything comes from the father and the mother but the child comes from the atsa and because you come from the atom so therefore you bring out things that were never revealed in the father and the mother because they had a relationship with their conscious self not with their essential self and the child brings out the essential self so even the afrika band is also me so where do we see that essential relationship between father and son or mother and son or mother and daughter or father and daughter that essential relationship that exists between the core of the parent and the child we does it come out it comes out in the fact that the child's kayak the child's power is greater than the power of the father how how can that be doesn't make sense if everything you have is from the father how can the gemara say and the answer is because you have the etson because you have the essence the father knows himself from himself and we see this today you know you'll ask me do i know me of course i know me but the way i know me through my child ooh it's a whole different level the child gives you access to etsy and it's not easy sometimes your child teaches you things about yourself you're not ready to hear it's why parents get very angry at their children why do they get so angry at their children i'm not ready for this information i'm not ready for this information this is supposed to be hidden till i die but your daughter is going to say it and if she won't say it shall act it shall act on it she may not even say it verbally she may not even know it but the etsom comes out through children that's why when we speak about epigenetics that the trauma that our grandparents had in russia or poland or lithuania or galicia or hungary it's coming out now hundreds of years later decades later centuries later it's not just with trauma it's also with faith all the faith that our ancestors had all the wisdom all the fortitude all the love all the resilience all the strength all the energy it's also in the genes everything is there we don't only inherit our parents trauma we inherit tattoo but we inherit a lot more than that we don't only inherit trauma of two thousand three thousand years we also inherit a moon of three thousand years we also inherit wisdom of three thousand years we also inherit fortitude of three thousand years so now let's get back to the yeah this is the key principle in the sikhs everything in this world evolves from the higher reality if it exists in biology it exists in psychology if it exists in psychology it exists in theology if it exists in theology it exists in spiritual theology and it ultimately comes from hashem and the relationship between hashem and the world that indian valdez this is also true about this concept that indian [Music] a few times because it's a very intense statement when we say the power of the child is greater than the power of the father it doesn't start here below it evolves from the fact that this is how it is by hashem in the relationship between the father hashem and his children and now you're saying what i understand it here below between a father and a child sometimes the child does much better than the father sometimes every parent wants their children to be more successful and more expressive and manifest their talents and be more ambitious and have a greater impact than parents people are not jealous of children at least healthy functional parents but kylo de miskane puts i know there are exceptions but generally speaking people want their children to be more successful than that and in halal but the rebels says wait it didn't start here it starts up there hashem is the father we're the children of down here because this is how it is between hashem and the children how do you say this so the rebel says so to speak 222 the left column the second paragraph is i'm going to translate and then explain just like we explained down here that a child captures the essence of the father and the mother and therefore the child can do much better because they have the power of the essence which is not even revealed in the father's and mother's life it comes out in the child the same is true when it comes to hashem and the jewish people in the israel you have the atmos atsmus himself which means the core and the essence of hashem that transcends all the worlds transcends all the spiritual levels transcends all of the highest levels of light and divine energy we're talking here about athmos the core essence of hashem himself which we don't have words for or we could call it as atsumos which means the essence in banayi sural in the jew here below in this world the jew captures and embodies embodies and that's an important word embodies milotian body it's in the body he or she embodies atmos so in the jewish soul and the jewish body and jewish life comes out the essence of hashem the essence of the father even even that which is never revealed in the highest worlds even in the highest levels of godliness it's called the pinoys because in kabbalah and the siddhas there's so many discussions about the light of enzyme and the spheres of enzyme and the worlds of ainsaif and the khalids of insafe and the malachim of ainsaf and the various divine levels and manifestations which are all divine that's all an expression of the father that's all the way tati and mami hashem the shrine expresses itself and manifests itself but the child has something deeper the child even though the child is separate the child is not the father and the mother but there'll be something in the child that will not be revealed in the father's and mother's own life because the child captures a part of them that is unspoken the child captures a part of them that is inaccessible in a manifested way only through the child and that's why what happens to a child matters to a parent much more than what happens to them most parents will give up everything including their life just to save their child somebody once told me mathematically it doesn't make sense if the only reason you love your child is because you love yourself and your child is a continuum of self of the self so why are you going to give up your life for the child's life and the answer of course is because the child captures and represents something to the father and the mother that is deeper than what they represent to themselves what they see in themselves is their outer self even if it's their inner self it's their inner self that is more on the outside when they look at their child they see something that they could never see in themselves they see their etson the child holds up a mirror the child is a mirror of your own deepest secrets your own deepest atsumes so he or she matters more than you matter because they represent a deeper level of you that you won't find in yourself you'll find in them you'll have an artist who may devote years and years for a piece of art and he put in all of his energy and stamina in it and wisdom and that piece of art gets lost or gets damaged we have an expression in gemara adam a person cares for the work of his hands and of the work of my hands gets damaged it's very painful it's very hurtful but you'll see that in a moment's instant this greatest art this great artist if he has to give away or throw away that piece of art to save his child he'll do it why yeah you worked hard to bring the child to the world your wife worked even harder to bring the child but this piece of art this has been the crown jewel of your of your achievements this has been the crown jewel of your talents this has been the apex the zenith of your career the answer is even the greatest piece of art by the greatest artist is an expression of my question it's an expression of my talents it's an expression of my wisdom it's an expression of my skills it's an expression of my kishorenas my khusham it's not the atmos the child has the attos in your child you see that which you could never see in yourself something much deeper ah says where does this come from it's all a metaphor everything down here is a metaphor we have hashem and when we speak about hashem we can speak about hashem in his the way he's manifested the way hashem is manifested in the highest worlds in the highest spiritual levels in the highest energies that's the way hashem has expressed and manifested but then there's hashem in his core where does that come out that comes out of the child hashem we so to speak in body the core core of hashem even deeper than what the father manifests vis-a-vis himself and his own spiritual environment so yeah the jew who was the ben who has and embodies the eczema essence mamash is greater and superior to the kayak even though he is hashem because ave is the way hashem is manifested as a father in his own life the way godliness is revealed but the exam of the father comes out in the ben so even the afrika khabar of the jewish people greater than the ab is also and that's why we could comfort our father in heaven because there's something in us that is deeper than the father we could comfort our father in heaven we menachem of the jew can comfort of venus because and he says we find this in gemara and nigla the gemara says there was a basketball it's a long story there about the oven of rebellion but there was a basket there was a voice of heaven that came out and said that the law is like rabbi eliezer and ruby yeshua stood up on his feet and he said sorry we don't listen to voices of heaven terror by shamayimi there was not given the words not given in heaven terror was given on earth we are the ones who have to decide god's will here not heaven not even god's voice now what does this mean yeshua is rejecting hashem for the sake of hashem god sends a voice which is a sorry god tyra marshall miami we're the ones who know what you want wow so here you see africa hashem's voice tabasco wasn't fake it wasn't voodoo it wasn't black magic it was a divine voice yeshua said by me tyra is not in heaven you already told us what is going on here i don't say you're contradicting god if you tell me the basketball was a lie fine they weren't saying it was about it was allah they're just saying taro is not given from heaven we are the ones who know what hashem really wants so elio and he asked him what did hashem do when the yeshua rejected his voice and he said it's honey and he said my children triumphed over me my children triumphed over me what does this mean how do you triumph over hashem how can a child how can we be victorious over hashem when our very being our very existence including our ability to be triumphant comes from hashem the answer is it's my child and yaffe the child has his or her finger on the pulse of the atom of the father so yes you can be victorious over the father because you bring the father back to who he is in the deepest place what does this mean when it comes to golos when it comes to gullis it means that that the jewish people represent the etsom himself the etzem hashem's essence and that essence even in galas remains essence it remains infinite it remains pure it remains sacred it remains holy it remains hashem it remains adsen he says etzem doesn't change as he said earlier it's always it's consistent the jew the neshama and especially the guff embodies that atmos that's what that's what we are we are atmosphere and that atmos could could be in gullahs and triumphang galas that's like the essence of god that can go into the worst darkness and still not become not surrender to the spear but to transform the darkness into light so you have when you speak about hashem and we have to be very sensitive in the terminology we have the way godliness is revealed that's like the father in a conscious way and the child is deeper than that because the child brings out something that the father is not aware of in his conscious self what does this mean here this is only a metaphor it means by hashem there is that of godliness which is revealed and manifested and it looks godly and that which looks godly remains in a godly environment it doesn't go into gullus it remains aloof transcendent all the higher worlds and the higher states of consciousness in the higher spheres and that's all part of hashem that's the consciousness of the father that's the consciousness of hashem and because he is our father and he is our creator so the gullis which is about which is full of darkness and pain eclipses it and creates a very dark situation so who comforts our father who's menachem of who could comfort the father only one person the child the child who's connected to a deeper space in the father the child who's connected to the etson himself the jew who even down here we are like you know what it's like it's like who did hashem send in tagalos he sent his etzeman tagalos the jewish people we are like a manifestation of his core because we can do it we can handle it we can transform it we make colors we turn it into goolula that's what the jewish people do so when it comes to the month of manacham of it's a month when we comfort the father so the rebbe explained because even though it's about our pain also but our pain is really kashem's pain that's what it is because we are hashem so now we come to the last step it's not just we are hashem so our pain is his pain and his pain is our pain and when i'm comforting myself i'm really trying to comfort him it's much deeper we represent the atom of asha the core core core which is deeper than the father and therefore we can find the way of being menachem of of comforting the father even though the father can't comfort himself he needs somebody from the outside who the child who's connected to the etson because we have the etzem of hashem that has the ability even in the worst darkness to always remain connected to the source of everything and never ever to give up and to transform it and then we offer that menachem of that muhammad to the father because there's something in the jew that comes out that doesn't come out even in the highest levels of godliness even in the highest worlds and the highest levels of godliness there's something in that void and in the faith and in the commitment and in the warmth and in the daily life and challenges and triumphs and victories of the jew that doesn't come out even in the father's conscious life which is represented by the highest levels of godliness and that's why hashem says my children were victorious over me they tuned into who i really really am they tuned in to my true will to my true desire they tune into the atom so we could be menachem the father you'd gimmel it's true that the main part of nehama begins after tish above when we begin the seven weeks of comfort but the whole month is called menachem of not just after tish above so this means that the nahamah begins not just after tish above with the seven weeks of comfort but already from the first day of the month the beginning of the month is already called menachem of the month when we come for the father foreign because how does the hammer happen nakamura doesn't just happen after tish above when we go back to regular behaviors i could dance and i could make weddings etcetera then the hammer for golos ultimately happens through the behaviors of the jewish people because our behavior goes against khata eno the only reason of galas as we say in the music of yamthev was saint because of our misalignment because of our disalignment we went into exile that was the reason so what's the nakama fagos how do we comfort our father for gullus how do we ultimately change it it's through the life of the jewish people and that doesn't begin after tish above that begins much before and it begins especially when of comes in all of the behaviors that we do now in the beginning of which is connected to the destruction of the house of god in other words we don't disconnect we don't run away from it people wonder you know what a way what do i have to deal with the three weeks and the nine days and tish above and all that it happened so many years ago because the jewish people say i'm not running away from our past i'm not severing myself from 2 000 years of of jewish history i would rather not eat meat and know that i'm connected to 2 000 years of jews than to eat meat and have the comfort of eating meat and the joy of eating meat but severing that historical and deep spiritual consciousness that i am really connected to all these generations and when a jew behaves this way and commemorates the khurban what's mademois of is through this we bring comfort to the father and or to all the themes connected to the month of of machis it represents a consciousness we're aware of the pain of godless we're aware of the dysfunction of gullus that's why there is mourning during these days this itself weakens the destruction it hastens the building the renovation under the comments and that's why there are new halakhas that govern the nine days because it represents the fact that the jew during these days doesn't run the jew during these days becomes stronger becomes more powerful becomes more connected to yiddish more connected to china there are more halachas that are applicable to these days than other days which means there's more territory about these days a regular day is a regular day these days has more time than the jew embraces that the jew develops and the jew internalizes and generally during these days it's appropriate for a jew to make a special effort to increase more in today and more in mitsubishi and more in the service of hashem especially and in both extremes there are the halakhas that we do these days which represent the grief of the nine days of tish above things that we don't do that we would do other times of the year and these days we diminish in these types of activities as discussed in sulcanar of the various limitations of the nine days but there's also the other side that these days you add in and whenever you learn terror terror is called the commandments of hashem that bring joy to the heart especially there's an old tradition and a custom in many communities that during the nine days every day or at least sometimes they make a seam on a massage on a track date and then hazal say that when a jew finishes a seem it becomes a yamta for the rabbi so here within the structure of we're creating that allows for during these days because it's the simcha learning torah of finishing the cementite and the is that if you make us see them in the nine days you can eat meat and you can drink wine during that meal because of the simcha he brings in in 85 and 86 that the munkachen the holy monkey the mr salazar passed away 33. he writes that sadiq who came from the students of the bolshemitiv would always make aseo masekte in the days of of and eat meat he brings in 84 that the rebel ashab the fifth he would make suyum during the nine days between kaidesh and and tish above but he would not eat meat or drink wine in the meal he would make assium to have that simcha but he would not eat meat or drink wine but whether it's this customer that custom the point here is there are things that we diminish in simcha when it comes to these days but in terms of terence yumim you bring in these days hope and quality and faith and and a joy of torah but generally during these days during these days one should means immerse themselves with a passion much more in the learning of turtle which brings joy to the heart its patterns its structures its pathways because ghazal tells us that when we learn how the basa miktas was built and what it looked like and its structural edifice and all of the aspects of it hazal say that hashem says it's like the structure has never been destroyed and hashem considers it as though you're building the home even though we're not building the physical base of meters but we're building the beside verbally through learning about it discussing it exploring it analyzing it learning about it it's alive in the jewish mind and the jewish heart in the jewish family in the jewish soul and the madrid says that hashem says it's like you're building it we we build worlds through words we destroy worlds through words we build the best also through words and with all of these activities our work so to speak we bring comfort to our father in heaven our father in heaven who struggles and godless because the jew struggles in goddess and the jew is an embodiment of hashem so my struggle is really a struggle i have to know who i am i am divine your goddess is hashem's gulas and yet you could be menachem because of the atom that you have so we bring comfort to our father in heaven and what does comfort mean comfort means you move away from the previous mindset to a new mindset and this brings us to the word hashem when god regretted existence and he brought a flood that says hashem comes the word explains god moved his mindset previously i wanted the world and now i don't want so he says what's the ultimate nahamah the ultimate is that hashem so to speak brings about a different type of behavior instead of the behavior of gallows as rashi says in bereishis footnote 89. extricate take out the jews from galas from exile umbayan and build them the third holy sanctuary the third base amitar is the third holy temple on this base we say in the shira empires of shaalak we say it every morning this is the best of hashem that your hands will have established and built speedily in our days mamash literally i wish you all and send you my deepest love and blessings and may we experience a month of menachem of already now to be able to appreciate these words of what menachem of means knowing who we are what we are our strength our capacity what lay in every one of us this is one of the greatest antidotes to trauma in the sense of understanding who you are in other words if i went through a trauma it's really god working through me who went through this drama in order to bring light into that place because it's the etsa and i want you to understand this if i went through a trauma it means that god i'm a manifestation of hashem's essence so hashem decided to go through this experience only to bring light into this place because the essence of hashem could never be destroyed so that's how i have to look at it that's what i have to really see hashem went through this experience through me i was the vehicle i was a channel because i'm one with them i am a channel friend anoid movada through this in order to bring light into this place in order to bring light so there's never room for resignation or despair or hopelessness because you were never really in darkness because atomos went through it and atomos is not a victim it's not defined by anything everything is defined by it as he said earlier so the trauma is defined as an opportunity to transform a new vista and domain of darkness into light that's how it's defined from atomos's perspective and you were the ambassador because he knew that you can carry atsmus in this world and transform the trauma and that changes everything of and then we can not only we don't only comfort ourselves we realize that we are hashem so we comfort the father and we even bring out something that's not revealed in the av in the manifestation of hashem in the gillum of hashem because of the attacks and may we experience this menachem of in the most revealed and tangible way with the ghoul of slaim as he said thank you and have a beautiful day take a few minutes of questions question number one so this is an amazing idea are you suggesting that we have something to contribute to god and that's why it's menachem of okay you're phrasing the question in a good way if you take a look at footnote shalom do something for hashem in some places it says no how could we do something for hashem he's perfect other places they say no we do something for hashem so the shallow over there brings all the different opinions and he reconciles them how we could say that we do something for hashem but there is that concept that avoided sarah that because sometimes i love you because i need you sometimes i need you because i love you so because hashem chose to love and chose to connect therefore he has a need and that need is absolute and infinite because the love is absolute and infinite we discussed this at length in other urim with all of the sources in kabbalah the famous statement from the bisaw salantar about this but the point is that there is this concept that avoided voya a person could do something for hashem yeah he is making a serum and not to eat meat and wine afterwards if you make us see them in the nine days you can eat meat and drink wine but the rabbit hashab the fifth of july his meaning was to make us and he would not eat meat and drink wine so therefore many chabad hasidim they make suyum every night or many of the nights but they don't drink meat my neighbor last night who's a wonderful satmakasid he made a see and he had a huge feast with meat and wine and the night before i was at an event in barbara park they made a seam and they had a big feast of meat and wine so this is a minig a minute by the rashab that he would make us see him and not eat meat i just want to announce again that uh sunday is tish above may it be uh transformed to a day of complete joy i'm going to be giving a share and a lecture at two o'clock two o'clock p.m sunday that's going to be in the 10th 24 shea road in muncie and it will be streamed live hashem not on zoom but on the yeshiva.net that's i v t-h-e-y-e-s-h-i-v-a dot net we will also be taking a break from the live classes for a few weeks i will be traveling so the next few weeks there will not be any live classes please share that with your friends or relatives who come out in the morning or come on for the tuesday class we will be notifying when we're going to resume it's going to be in a few weeks basic hashem this class is brought to you by the 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