What Does Real Jewish Unity Look Like?

So this morning we're going to learn together two pieces, two short pieces of the it's not the first time we're learning a piece of the literally means the lip of truth or the portal of truth, the entrance, the entrance, the vista into truth. Like the lip the means a lip. It means language. It represents the vista into your mouth. It isidic work. It's aidic work on and on the holidays that was authored by Rabbi Yehuda Ary Alar who was the third master the third Reb in the dynasty of G. Rabi alter was born in the year to Zion to Zion which would mean 1847. He was orphaned at a young age and raised by his grandfather the first gerba known as the harimker mayor alter who was a student of the katskarb rabi manak mendel Morgan Stern and after the katskarba passed away in the 1850s the kadusharim became a reb in gur which is not far from warsa in Poland he raised his grandchild because his father passed away. His father passed away very young as most of the children of the kadusharim. And uh when the kadushim passed away for a few years, he was succeeded by of Alexander of Alexander. But later this became the third gerba, one of the great leaders and masters and sages of Polish jury. at the end of the 19th century he passed away on hesat 1905 so he was born 1847 and he passed away 1905 is a classic work it's an extraordinary work and uh it's very brief and concise and cryptic I took here two pieces today that I believe are very very fundamental There is a sik of the labbutes of volume 25 that really takes this point and expands it and elaborates on it and explains it in extraordinary ways and that helped me really understand I think the depths of what part of the depth of what this but part of the ideas and the insights that this is conveying here but this is not just a piece it's really a fundamental approach to Jewish unity and a fundamental approach to personal unity. How do we create inner harmony in the paradoxical forces of our own lives? That's really the question. That's why we titled the class the way we titled it because that's really the big question that's being addressed here. So it's a story about theatim but it's really a story about every one of us how to integrate the opposite forces within yourself. So let's begin. It's actually his last yeard is 1804 as I said he passed away one year later 1805 in Gur in Poland. So this is the last year of his teachings because the next year 1805 he taught only a very little he fell ill and then he passed. So this is that's when it was said and I assume that's when it was put on paper and he begins a love the opening of aash is how Yehuda approaches Ysef and we all know the story after Ysef takes Binyam as a slave accusing him of stealing the viceroyy's silver goblet Yehuda now goes to Ysef pleading with him that should let Binyammen go free and go back to his father Yakov and he Yehuda will remain a slave in Egypt in lie of Binyammen. The Medish comes the Medish and on this Pik the Medish rabba quotes the famous PK of Job 41. one will encounter the one there will be so to speak a head-on collision means when two people or persons or personalities approach each other and the medish says that this is the moment when the one encounters the one the unique one Yehuda gets close to and what the med is saying is that at the surface this was a colossal confront confrontation between the king of the Jews, Yehuda was the king of the brothers, Malikvatim, and the king or the prime minister of Egypt, the second in command. So this is a colossal and very uh loaded confrontation between two personalities, two forces on one level. But on a deeper level, what was really happening is the brothers were coming together because soon Ysef would reveal his identity to his brothers as a result of this conversation. as a result of Yehuda asking to be the slave instead of Biny won't contain himself anymore and he's going to tell his brothers I am Yseph is my father still alive and what's going to happen is the two brothers are going to actually meet each other and this becomes the focus of our conversation the Issa it says in Pyavas in the ethics of the fathers chapter 5 mus The Mishna distinguishes between two types of fights, two types of uh conflict, two types of disputes. One that is not for the sake of heaven and one is for the sake of heaven. When it's not for the sake of heaven, he says it doesn't endure. It endures. What does it mean that it endures? What endures? So he says it means at the end of the no hate there's no divisiveness there's love. This is based on the Gmorian kadush page 30 the son of Abba says that even a father and a child a reb and a student when they learn together they often become enemies of each other. enemies, not this political sense or in the military sense, but enemies ideologically in terms of disagreements, conflicts, different ways of thinking about things. But the Gmorra says they will not leave each other until they become beloved to each other. At the end there's always a at the end also means a conflict but also means the end at the end of this conflict is love. What does it mean? The will be both perspectives will be validated. Why? because it's because the entire conflict and debate between the tribes was for the sake of heaven. We'll explain what that means. So the end of such a is not disintegration of both sides or even the obliteration of one side for the sake of peace with the other. Rather at the end a larger bin a larger structure is created from the very argument. In other words both sides ultimately are both sides ultimately endure both sides are ultimately validated and confirmed. I you say practically if the mus comes to an end one and the other didn't he says no there's something deeper when the argument was for the sake of heaven. So then what happens is at the end of it a larger structure a larger vision is developed and that vision integrates and includes all of the various perspectives and dimensions to understand this it goes back to the genesis of the history of this family and here we come into a fascinating fascinating reflection about this whole para you know we often look at vayv as the beginning of the makas yakov has children he has 12 sons and in the beginning of they come back to kanan and they can't get along with each other ysef is loved by his father in a unique way he weaves for him this special multicolorful coat yf has all of these dreams these two dreams that enrage his brothers they loathe him they can't speak peacefully to him but really goes back to the beginning of when Yakov ran away from his brother Asov. He left his parents' home and on the way we all know the story in the beginning ofish the sun sets and he needs this place to sleep the says he takes from the stones and he lies down there. Later when he wakes up it says he takes the stone. And our sages are perturbed by that change. In the beginning there was many rocks and at the end there's only one rock. And they famously say and our sages say the rocks began to quarrel. Each one said I want the righteous one to lay his head on me. So the rocks are fighting. Everybody wants the head of Yakov. I wanted Satic to lie on me. What are we supposed to make of this? We're learning a story in and this is a general question. You know, people often ask me this question. I'm learning a story in it says Yakov took the stones of the place and he placed them around his head as a support system as a protective protective fortress when he went to sleep. Okay. Come our sages in the medish and Rashi quotes it and said no there's a whole other story here. The rocks are fighting like what's the point? Like what's wrong with the story itself? Why do we need this whole new miracle and this whole new reading into the story to completely extricate the story from its literal interpretation by introducing this whole new episode about rocks fighting. Now what happens? God doesn't want this fight between the rocks. So what does he do? He turns them into one stone. That's why in the beginning of the story it says in the plural many rocks and at the end there's only one rock. They all turn. What is this supposed to mean? Which brings us to another question. Even if the stones are one, the head could still only be on one location. Yeah. Let's say you have 12 mattresses and so they're all being a support for you when you go to sleep and they get into a fight. Everybody wants to be under your head. My m my mattress doesn't get into a fight at night. But let's say you have 12 pieces and they all get into a fight. So what does Hashem do? He turns them into one mattress. Great. Granted, but your head still can't be lying on every part of the mattress. There's part of the mattress where my back is. There's part of the mattress where my arms are. The part of the mattress where my legs are, my feet are. So, Hashem turns all the stones into one stone. Wonderful. Gavaldic. Why' they stop fighting? So, this reveals the deeper interpretation here. What the sages are saying is they're introducing an incredible insight here. Yakov is about to go to the place where he's going to get married and build his family. Yakov is one person but many children are going to come from him and there's going to be conflict calls. This is all how the Kazal understood that the is intimating the future. That's why the med says took 12 stones. Why the number 12? The passenger says he took may from the stones. He took 12 because they saw in this story the the beginning the genesis still in a very nebulous fashion of what's going to happen. The the rocks fighting with each other is symbolic of what's going to happen in this family and what still happens among the Jewish people. Every rock says I belong under the head of the Tadic. You can be here but remember who gets the head. Remember who manifests, who captures, who embodies the head, which is of course the central nervous system, the primary seat of life, the place of the soul, the identity. It's all in the brain. The brain is the source of consciousness, the source of vitality, the source of life for the entire organism. So yes, you have a role to play. You're under the legs of the sadic. You're under the back of the tadic. You're under the arms of the saddic. You support the vertebrae of the tadic, the spine of the sadic. You support a different part of the saddak. I'm the headmar. And the medish continues that Jakavinu said to himself, if they can join together, if they can heal, if they can repair a in Hebrew come the word, which is actually the same root like brother. If they can become brothers, if they could learn to get along, if they can converge, if they can heal Alexandras and Gomorrah is an Alexandrian knot. The Alexandrians in Egypt had a special knot that was very very powerful, very potent called Alexandras, the Alexandrian not in Gamari Avenue think. So that's where the word comes from brotherhood. It's fusing together this parad distinct people. If these 12 stones could come together, then I know that I'm going to be able to establish 12 tribes. Each one will begin a pathway towards the eternity of Jewish history because the structure of the BD comes from the power of all the 12 as it says in 122. You remember what David says, right? I was so happy when they told me, "Let's go to the house of our legs. We're standing at the gateways of Jerusalem, the built the city that that connects that brings everybody together where all theatim can go up to. Yakov understands that the only way the ba mikt can be buil built is from the input and from the convergence of all of the 12 forces of all of the so when the racks are fighting the kazal really see in this a representation of the various forces within Yakov himself because 12 sons are going to come out of him and they're not going to easily get along. We're going to see why. And Yakov says if these stones cannot work together, if they can't become one, ultimately there's no future here. the 12 will not be able to emerge in a way that they can come together and create the and that's why the chapter 48 and the explains explains that we have the 12 gates that take us into the B mikdash why 12 gates the answer is every has their unique gate that explains in patesim that there are different different uh texts for ding because the different need different texts because there's different gates to go into holiness. There's different gates to encounter God. That's why we say to himal peacefully the Jew says open up for me the gates of justice and the answer is this is the gate for Hashem. Which one? B. The word Z is two letters, Zion and H. Zion is seven. He is five. That's 12. In other words, the gate of Hashem consists of 12 gates. Ultimately, you're going to have to find one gate that encompasses all of the 12 gates. And that's why our sages tell us in Mishnay that there were 12 13 gates in the Bik because there is 12 distinct gates and then there's one that is built from everybody together. It encompasses everybody together. So there is the individual path of each like the says different texts of ding and then there's the that text that encompasses it doesn't eliminate any it doesn't go into a narrow path this gate is so expansive it's so broad that everybody finds their path in this path that's number 13 that's the unity the one that encompasses all of Therefore, therefore, what happens right after Ysef reveals himself to his brothers? He falls on the neck of Binyam. It says that Ysef fell on the neck of Binyam and he cried and Binyam cried on the Ysef. So, our sages again say Mikt that Yak was crying for the structure of the B mikt that's going to be destroyed. Right? It says in Medish on this para that Yakov cried als on his necks because it represents the two Bikin that were built in the plot in the section in the territory of Shvy which was in. So Ysef felt the destruction of the two bikers. So he cried and biny was crying on Yseph's neck because of the destruction of the sanctuary in Shilo. The sanctuary in Chile stood for 369 years before David built and built the Bameikd and he was crying for that destruction. What's the connection? Y just revealed himself. Why is he crying now for the Bikushik? Our sages say the Bameikt is called the neckdalik. It's the neck of the world. Why the neck? The neck is that uh it's that transmitter, the channel, the mammuda, the intermediary between the head and the rest of the body. That sava represents that which channels channels the head and the power of the brain through the central nervous system through the neck down into the whole body. That's what he says. So the bametish is called the neck of the world because the bamet is the place that manifests it channels the cosmic head which means the brain the source of consciousness the source of divinity into the world. And the other way it generates and it uplifts the the aroma that comes from our life in this world upwards to the head. The neck fuses the head with the body. You have the ka, you have the esophagus, you have the trachea, the food pipe and the windpipe, the artery arteries, the veins and the entire nervous system going through ultimately the stem of the brain and being transmitted to the body. That's the BT. This is the symbol of the ladder that stands on earth but the head reaches heaven. That ladder is the neck that interconnects heaven and earth. That's the ba mikdash. So now y is crying for that bame mikdash. What is this saying here? So he finishes off his last words. Now you'll understand what does it mean? A fight is for the sake of heaven. How to find a place in our world that this place should become a source where the name of God should be able to be revealed and manifested in the world. How do we find a place in our world that that place can become the conduit? It could become a manifestation where the presence of Hashem could be revealed in this world. That creates what's called a for the sake of heaven which is why the basikt which is that home has 12 gates and then you need the 13th gate and Ysef is crying over this basikdash. What what does this mean? We are introduced here into the real essence behind this type of mas behind this type of fight behind this type of conflict. You see he says is the question of how do I find a place in our world where godliness can be revealed and manifested. Hashem is undefined in the language of when you speak about elus when you speak about godliness you have to be introduced to the wordusittus means absolute simplicity that is transcendent and removed from any definition or any description or any particular feature or any particular space or time or description spiritual or physical that's what means comes from the word which means simple but it also means divested right remove your clothes you have to remove from alos any definition any description any physical image and also any spiritual image when it says don't make an image of God it's not just a physical image it's also a spiritual image there's no picture and therefore there's no one color and there's no one location and there's no one type there's no one character. But here's the challenge. We live in a world that's based on definitions. We live on a world in a world that's based on descriptions and categories and therefore divisions and boundaries and structures. It's the only way to operate. The organism can only operate with very very meticulous and detailed structure. Every single cell has its functionality and its purpose and they can't confuse themselves. They can't get confused with each other. Every limb has its functionality and its purpose and its utility. So he says what's shay when we're looking for the space how to find a place in our world where shame shamayim could be revealed. Can I find a place in our world that pure divinity the truth can become channeled through it? Oh, this is a great challenge. Is there a place that can become a conduit for that which transcends space? And this is where mus comes from. Everybody finds a different place. Everybody sees a different space. beautiful vart from one of the earlyic masters. He said that at the early generations of there were sometimes some fierce debates between various sadik and the students of the bos and the students of the mad some later generations. So sometimes fights really come from deep uh insecurities or big big egos or uh control. But we're talking here at the source the real real mus is a different type of says that before creation the light of the anif filled the entire space. There was no space. There was only eight cyh and the symptoms what is what what's the symptoum the symptoum is hashem concealed his infinity creating an empty space where there can be room for space there could be room for muck there could be room for otherness outside of infinity this is called itsum the empty space that talks about so this great sadic said it's it's quoted in a safer called bbbyi fascinating biography of the balatana but he quotes it from one of the great sadikim He says the bash came back to the world. Bash came to the world and he brought infinity back into the empty space. So the game is over. So anoid mulvad gets revealed. But he says this is what the mikas does. He say everybody pulls the light of a to another place. So he says I'm pulling the light this way. You're pulling the light in that direction. So what happens? An empty space is created because I pull the light let's say to the east and you pull the light to the west and you pull the light to the north. So now there's empty space again in the middle and the Simpson was recreated. It's it's it's a very profound and very sophisticated way of explaining Shmay means is for shame shay. How do I find a place that captures infinity? How do I find a place that becomes conducive for that which transcends space? How do I find a time that becomes a vessel for that which transcends time? How do I define a lifestyle, a schedule, a structure that could become a conduit for for heaven which transcends earth? Different people find different spaces. Different mak you find your M. When Ysef is crying over Binyam's basikt, what is he crying over? The argument is coming because of a basikt because we're looking for the neck. We're looking for that which will transmit which will channel the infinite energy into the physical world into my physical life. So because of bam, because we're looking for a home for God, this is where the conflicts emerge. And therefore Ysef is crying for that because that's where mus is created and that's where ultimately destruction happens if it's not fused together. He doesn't only cry for the he cries for the bik itself which will create a because everybody pulls in a different direction. Everybody finds their own space. So when Yak is running away from his brother and he's on his way to build up his own home, to build up his own B mikdash, to build up his own family, we already have the genesis in a very nebulous fashion of the of the fights. Every rock from the 12 rocks is saying I'm the head. I'm the seat of the energy of Yakov. His consciousness comes through me. Yes, the body can receive it through me. No question. But there's only one boss. It's in the head. Not everybody can be the brain. If you take out the brain over the head because you want to lead, you're dead. But what really happens? Hashem says, "No, no, no, no, no. It's one rock. It's one rock." So why do they stop fighting? Because when you're one with me, so then you have the head. is also me having the head because we're one. That's what Yakov needs to learn. Yakov is going to have to understand that we need to take the 12 rocks and turn them into one rack. What does it mean turn them into one rack? Realize that from the diversity, we create a structure that is larger than all of them and therefore can integrate and encompass all of them without eliminating and amputating any one of the rocks. That's what happens. And then where Yakov's head lay doesn't matter anymore. It's one rock. You know, it's like when you have a a student and you invest in the student and the student is so successful or your child is so successful, you don't get jealous. I want the fame of some parents do, right? We're jealous of everybody. But when you see your child's success, why didn't I have that success? You see your spouse's success or like, oh, I wanted that success. There's something off. If your arm is successful in accomplishing something, the other arm, I want that success. Why you? The nose gets jealous of the arm and the arm gets jealous. If you're exercising your leg and you really accomplish something, you know, as a soccer player, as you guys call it in Europe, a football player, and you give a galdic a kick, does the nose and and the heart and the arm get jealous? I wanted it. No, it's you. Your leg doesn't compete with you. The brain doesn't compete with the leg. The leg doesn't compete with the heart. The pancreas doesn't compete with the liver and with the kidneys. It's all one organism, different functions. This is what Yakov had to find in himself. The ability to bring together the rocks and saying if they can get along, I'll be able to have and will be created from all of them. Because what is the of the what is the space? The answer is there's different spaces. Each space captures some of the light. together they create something transcendent that captures the whole light. So that's the shay. So you have 12 gates going into the bdash. You have 12 paths going through 12 paths going through the sea. You have 12 tribes and then you have the 13th. What's the 13th? The 13th is not one more. The 13th is the structure that's created from all the 12. Says there's a 13th that encompasses all of them. It doesn't choose one over the other. It's a structure that never competes. It's a structure that encompasses because it transcends all of them and therefore it integrates all of them. So when Y is dreaming about that ladder that stands on earth and reaches heaven, that's the neck. That's the basikdas. That's the sulam. That's the human being who wants to integrate infinity into finitness who wants fusion in my life. There's going to be contrasting voices, contrasting forces. Each one has an authentic opinion expressing the space that they find to be able to access that truth. So in that moment when he's envisioning the latter, there's also a fight between the stones. And if those stones will never be able to come together and realize that there is a larger structure. If your intention was to find a space for divinity, ultimately your space is going to become part of the larger space that includes all of the various spaces. All the racks will become one. Yakov himself is one. But in his journey to get married, he realizes there's going to be 12 rocks inside of me. But Yakov is the one who will also have to be able to integrate them. And this is what begins to happen in Vayesv till Vayv. Yakov is one person. His children are still children. In Vayesv, they're now grown-ups. And when they grow up suddenly there is so much diversity. And the diversity creates a mus. What's the real mus? The real is not the pettiness that I can't get along with you because I don't like what your nose looks like and I can't deal with a different opinion. It says was jealous of her sister. He says, "She was jealous of her good deeds." Right? It says, "The jealousy of scribes increases wisdom." The brothers saw Ysef and they realized Yakov's love to Ysef and they understood that the future of the Jewish people seems to be going through Ysef. And there's a profound profound jealousy and conflict of a complete misunderstanding of what is the right space that you are developing for Shayim. That's the Shay. And at the end of the day, you don't eliminate Yehuda. You don't eliminate Ysef. Yehuda doesn't become YV doesn't become Yehuda. Shayim all of the various factors endure because each of them becomes part of the structure. Somebody is typing something in the chat but it's just zeros. So I don't know if that's a hidden message. question wondering why wasn't the Mas of the the Mas of the Magdum and the early generations of why wasn't it framed this way by our teachers it seems clear that it was for the greater good when I was in school in Bakov they actually explained it this way. But I know that in other circles it was explained with such angry emotions which is which is understandable. But I see a second comment that just has zeros. Whoever is typing now in the chat, it's just coming out as zeros. I don't know why your first comment came out, but your second one is coming out as zero. So I can't read it. I'm sorry. So now you're asking a very good question. When do you say a is shayim? And when do you say a is not lashim? I can always say I'm fighting with you shayim computer language. I don't know computer language. I barely know human language. But we don't have to get into about it. When is there when do you say the lashem shay? When do you say it's not? The Mishna says hill shama is lash shay is not lashem shay he's also fighting moa so let me let me clarify this it's important to understand from God's perspective every mus that allows to happen in the world is for the sake of an ultimate larger greater truth that's going to emerge even by fighting raeno a deeper truth emerged Ed whenever God allows and he allows a lot of them it's really to crystallize different perspectives that ultimately introduces a larger truth. The question is we're the person whose fighting is mentally while they're fighting. If I'm fighting with you and it becomes personal I can't speak to you. There's now a vendetta where my insecurities are being fueled in such a powerful way. I cross the street when I see you. I cut you out of my life. There's no conversation. There's no forgiveness. There's no understanding. And I it's all about I'm going to win and win at any expense. There's no humility. There's no listening anymore. So I am now in a very very narrow space. There's a different type of mak because when hill and shami were fighting they did not cut off core they did not cut off from each other. In fact the Mishna tells us in y they continued to have relationships and marry each other and not only that basil would always quote their opponent before they quoted themselves. Gomorrah says in a that's why in the whole Mishna is basil's opinion is brought after bashame's opinion because rebi the editor of mishna came from hill and basically basil would always give preference to bashame's opinions even though they disagreed but they would always quote first bashame's opinions I'm not looking to win I'm looking for the truth it's very different you have it in the marriages two couples have different personalities they have different ways of looking at things they have different triggers They have different responses to things. Each one brings out their unique flavor in the relationship. That's you're channeling God. You're channeling truth through your personality and you're channeling truth through your personality. And that's what makes the beauty of a good marriage. Not that we agree always. How can we agree when we have different personalities? Unless one of our souls is amputated. You know the t-shirt I'm easy to get along with once you learn to worship me. But if you don't learn to worship me, I'm not easy to get along. That's called Shmaya. We're trying. We're looking for truth. But my search and your search may take us to different places. And my brain thinks differently. And my soul is sensitive to certain realities that your soul may not be sensitive to. That's why we communicate with respect. The argument endures because the argument was not about victory. It was about truth. And then ultimately we find a truth that encompasses both sides. So both sides endure. Then you have a mus where I'm threatened by you. I'm not looking for truth. I'm looking to win. I'm looking to defeat you. I have to delegitimize you because you threaten me. That's a very different type of mus over there. This terrible negative energy. We become narrower and narrower and narrower. Everyone digs in. They dig in their heels into their quagmire and I become stuck in that. It's very different type from God's perspective. Ultimately from everything comes out a greater good. So you have to know with every is what's happen now by the it was very intense. It says they couldn't speak peacefully to him. Rashid says because they couldn't fake it. They couldn't be they were earnest. So when they hated on the inside they couldn't play diplomacy on the outside and just be nice. That's true. Nonetheless, we say by theim it was still, but it was so intense, it was so different, it was so powerful that it was expressed in a very powerful way. And we see what they did to Yseph, which is very, very hard to understand. But in those first generations, the differences were so powerful. But because it was lash shamay. So ultimately all aspects are integrated. Now you're asking a question. What are the 12 13 parts within us that we are fighting and we're trying to integrate? Is there a specific reference to these parts? So now we come to the second piece. Now come to the second piece. We're now going to take it personally. We're going to go in person. We're going to go one step deeper. Now one of the people in the class is asking so in that original between the andagdam what type of was it? So the truth is that there were two elements to that fight. There were those who were very very genuine. The vil nagon right was a very holy and righteous person but there were terrible terrible rumors that came to him false testimony. There's a story that they told him that alterba on tishabove was eating meat, drinking wine, dancing with women. But the person who said the story just failed to mention a few points. Tishabove was Shabas. So you're supposed to eat and drink, including meat and wine. Alterba had a new baby, a granddaughter that was born and she was a few weeks or a few months old and he was sitting by the table Shabas and she was on his lap and they were singing a niggan and he was he was involved in the niggin he was dancing with a little girl who was a few weeks or a few months old on Shabas that was on Shabb knew so a person who tells such a story a person who tells such a story this is so sad it's tragic and the Vnagon who was a holy Jew lived for years in Hois in VNA and learned most of the day and most of the night slept only a few hours a night and even that was with a half hour breaks you would sleep for half an hour get up sleep for half an hour and his his his righteousness and learning was incredible and as was his genius writes on him he calls him the gone the pious one after he passes He warned not to speak negatively. So there were those who they heard such gossip about such slander about the alterb about the about the about and a lot of things were simply lies. They were simply madeup stories. But there were genuine religious Jews who were afraid that here we have another Shabit debacle, another false mashia debacle, disintegration of Juda, disintegration of so they went to war. That's one type of so you have a that's p based on facts and rumors and lies that are spread. But then there's a deeper type of mikas where there ideologically there may be different approaches, different opinions. So it's important always to distinguish because sometimes the same has a lot of different factors and that's extremely aggravating. Now God allows it to happen also because some greater truth emerges from I guess people pulling in different directions and it's par there's paradoxes and then from the paradoxes you can really come to a larger truth because in the middle you can't get to that larger truth I go to this extreme you go to this extreme and from the extremes a deeper reality can emerge but still when you see these types of makasin that are based on you know narcissism or terrible insecurities or traumas it's very very painful It seems to me that the misnagum of old who opposed, many of them were ashamed shamayim. That's true. I have a lot of empathy for where they were coming from. It's the same today with people who are stuck. I need to have empathy, too. Sometimes I'm misinformed. Sometimes I don't understand what you're doing. Sometimes I really think you're endangering Judaism and we have to have empathy. Yeah, you're you're 100% right. If you want to know one of the most inspiring uh for me literature if I could call literature one of the inspiring uh wisdom in history is to read there's a called kesh letters of the alterb to read how he wrote about the mus against him is awe inspiring just awe inspiring how he asks of his followers and disciples to treat those who oppose What about an argument between parents about the education of children? One wants the children to follow this way and one wants the children to follow a different path. Yeah. That can get very very ugly and very very very sad, very painful. And sometimes they're fighting because they hate each other. And if they would think about the children and think about Hashem, they have to realize that we need to work together. We have to work together. And even if we have differences of opinion, we have to find a way of creating some reconciliation. That's the saddest thing about fights when it becomes all about victory, not about truth. I do not want you to win. I will do anything for you to lose. It's called natkanas. And my baser instincts emerge, my lower angels. I become vindictive and I sometimes do things that I would never do just to win the fight. And it's very, very sad because the children suffer. You see this with couples when they're getting divorced or after they get divorced, they use their children as missiles against each other. They're not thinking about a larger truth, a deeper truth about reconciliation. even if you're not best friends and even if you're going separate ways. But why should the children suffer from your animosity? So you say, "Yeah, but I disagree with her. I disagree with them." Okay, I understand. That's why you're getting divorced. You can't work it out. But we have to have that humility and vulnerability and sense of affection and sensitivity to our children's fate to be able to figure out a way of somehow bridging the gaps. And when there is goodwill, you figure things out. What about the makas on the Rambam? The on the Rambam is similar to the Mas of the Magdum. There were great sages including Rabu Mayor Abf who opposed the Rambam ideologically. They felt that the Rambam is a danger for the Jewish religion. Some of them burnt his books. Later they did. Chuva. Rabya wrote Shari Chuva. Part of it was because of his repentance for what he did to the Rambamar. So they meant well they meant well they had girish Shamayim. They misunderstood the Rambam and his impact. It doesn't mean there's no disagreements. You see that's what happens to Ysef and his brothers because it was a masmayim originally. So even though it became very very uh painful the led to such painful places but God knew it was lashem and therefore ultimately both of them endured there's y and there's yhud any that hashem knows is really lashe shamayim ultimately both sides are going to win because a larger truth is going to emerge if it's not lashe shamayim okay then one side will ultimately disintegrate after it destroys itself. You understand? That's the difference. Y and his brothers, there was terrible misunderstanding, but it was Shay. It was how to find a mish for Hashem. It was how to find a place in the world in Haza where divinity can be manifested. Oo, that's a good argument. That's a good argument. How to combine pittus with escalus undefined reality with defined reality preimpum with postsimp infinity and finitness. Good question. Ultimately there's going to be a 13th gate that encompasses all the gates. The basic can only be from all of them together. There's different gates and then there's the 13th gate. What's this 13th gate like? Ah the 13th gate is very very deep. The 13th gate is never about color war. My team versus your team. Red versus blue. This group versus that group. This hat versus this hat. This Yeshiva versus that yeshiva. This Reba versus that Reb. The moment you go into the color war place, you're now in a very narrow space. The 13th gate is the gate that understands infinity and is open to infinity. And therefore, it's never narrow. It's never my party. Come over to my party and you'll win. used to say that I heard this from the maybe a hundred times is not a party. It's not a political party. It's for every single Jew. So here's two ways of understanding it. Two opposite ways. One way is ultimately everybody's going to come over to my party. No. What he's saying is true godliness is colorblind and therefore it confuse all colors. True godliness doesn't need you to look a certain way to speak a certain way. I'm not threatened by any form by any structure because every structure and every form ultimately is connected to the infinite. That's the 13th gate. The 13th gate requires an infinite experience of life. It never eliminates. It never amputates. It's never threatened. It takes all the stones and turns them into one. And then there's no question where the saddak is going to put his head. We're all one. If the head is on you, the head is on me. If the head is on me, the head is on you. The body doesn't fight. A body that's conflict that's fighting with if the limbs are fighting with each other. There's a name for it in medicine and it demonstrates terrible illness. When your cells start fighting against you and against each other, you know what the corona virus does, right? You know how viruses work, right? When they abduct cells and use the mechanism of the cell to start fighting itself and that's where danger happens. But for this you need to tune into not as a partyline discipline. It's not a certain party, a certain team that owns it. And now you're going to come into my team. Thank God you missed the point. It's the same idea, by the way, of Jews, the chosen people. What are they chosen for? They're chosen to teach every person that he is chosen in his own way or her own way. Dr. says in number one when he came back from Petersburg after he wrote a letter called 2 in and he says when you touch infinity then the greater you are the more humble you are because in the presence of infinity there's no ego. Next question. If a shamayim ultimately produces a larger unity, we would assume that the argument between the and the nagdum would create a unity that is larger than the two ways individually. Is that's what is is that what happened? Are you explaining that politics is all about winning? But this is not about winning. It's about truth. Okay. Listen, we know we know when the BMP revealed, what was he revealing? He was re revealing the of he was revealing the of anoid mulvad. That's not for one Jew. It's the truth of everything. It's a truth of reality. The bal of the bal the here what were they? They were they were revealing the terra of gula the toyra of anoid mad thera of oneness it's called pimra that was given by matra but there was a misunderstanding the vagon and other great Jews felt that Judaism was so fragile and so vulnerable the gullus was so painful and they felt that this is a tremendous threat for the future of hal the alterba and his pro his friend of Viteps Rebendela went to Vilna to meet the Viln and speak to him and show him that the teachings of I'm not undermining on the contrary they are completely consistent with all of and not just consistent they capture the and there's no question that if had a chance to talk to the vil nagon the vil nagon would have made peace with he would have seen who he was and what they represented. Rabio Salvik who was a grandson of uh you know Salvik and the the dynasty of Alan once said that I'm certain that the Vil Nagon didn't see the Tanya. The Tanya was published just one year before the viliggon passed away. VNO passed away 1897 and Tanya was pub 1797 sukus and the Tanya was published 1796 but before that there were manuscripts that were circulating. He says if he would have seen the Tanya he could have never opposed the balata. That's what Rabbi Salvet said. Who was a mnagget? I mean he was a real grandson's great-grandson the family of the so there was a very very profound misunderstanding and therefore there was very very profound opposition but today you see a world where all of that changed right today the energy the the oneness the depth of is ultimately It's it's the oxygen of Yiddish. But if go into their own box and it becomes color war, then you're missing the point. Then you're just another rock fighting with another Iraq. Then you're a rock. You're missing the point. Said, "Don't never turn into partyline politics. You're talking about godliness. Who does God belong to? Who does God belong to? Which group? The pimus of elus is oneness. So if you're in touch with the truth, you go into a space of oneness. And in a space of oneness, you bring out that oneness in yourself. So you bring it out in every person you meet. And that's the essence of everything we're learning. I hope I'm clarifying and answering some of the questions. Next question. I tried always I always try to make peace with my wife but the other side is not ready to listen and they don't realize that the children are paying the price. Why doesn't Hashem mix in and put an end to the pain of all my children? It's already seven years. She wants them in an institution that is not religious. What am I supposed to do? What am I supposed to do with such a mikas? First of all, I'm sorry. This is a very very painful question and I don't have a clear answer of what to do. The only thing I would say is do not stoop down. Do not stoop down to a space where you itself get entangled in conflict. You have to have a good support system of wise and sensitive and kind and empathetic people who can guide you in this situation. But it's very very important not to stoop down to another person's level and get dirty and filthy. And ultimately, don't think about it in terms of who's right and who's wrong. Think about it in terms of what's the best thing I can do to secure the future of myself and my children in the best way possible for them to have the brightest and best future. That's how you want to think about it. Now, I know it's not perfect and I know that this sounds like a very difficult situation and there may be vindictiveness here and and other elements coming out. I'm not sure because I don't know the details, but it's so important to be able to think about this in lucid terms and from a place of deep empowerment and empathy and compassion and kindness and not get entangled in the filth of a conflict. That's the best thing I can tell you and I'm very very sorry. And if I could be of further assistance, you could email me. Is this the idea of what the Gomorrah says? Absolutely. Page 13, these and these are the words of the living God. And it's audimatri is the gamatri of one. That's why it's the 13th gate because yudglim is alf is one is four. Is eight dollar is four. So 8 + 4 is 12 and alf is 1. It's 13. And it's also the gumatri of love. Alf is one. Hay is five. Vay is two. Hay is five. So you have he and he is 10. Vay is two. And alfa is yudgiml. And that's what hashem is which is going to be the next piece that we're going to learn. But we're going to do that on Monday. I'm trying to understand this. Is this the idea of e pluribus unam on the dollar from many one? At first hashem was one. There were no subdivisions. Even in essence he remains one. Then he subdivided so to speak and created creations with all levels and components and paradoxes and diversity. He made a thousandpiece puzzle to speak or a million piece puzzle or a zillion piece puzzle. Our job is to put it back together to gather the sparks. This is the story of the stones becoming fused as one. This is marriage. This is akus. This is yudgiml. This is the historical tax of the task of the Jewish people to put the pieces of the puzzle back together and to reveal what once was before creation. And this is the concept of Msiah which is oneness which is very well said and I'm just going to add what was Ysef's first dream we are binding sheav. What does it say in says what's binding sheavves? You take distinct stalks and you bring them together in bundles because that's the role of all theatim to bring together the sparks and bring the puzzle back together. And then there is Ysef's unique role. If the great Sadikim were not able to pull all the pieces together, what hope do we have? There's so many profound misunderstandings between Jews. Hopefully, we start getting the point. But how how can we get there? I don't mean to be negative. All of Jewish history is accumulative. It's not detached. You know, today we know in genetics that we are the continuum of our parents and grandparents and great-grandparents. for the last 5,000 years. The Jews standing at Sinai, the Jews leaving Egypt, the Jews lighting the Kaneka, the Jews celebrating Purim in the times of and Esther, the Jews building the first and second Bikdash, these are the same Jews. So when things come up, it's just for a tick. So everything that existed in history still exists in our psyche, in our genes, and we're dealing with it. We're confronting it. And what comes up is only for us to be able to repair it and create a cleansing. And when we do that retroactively, it fixes all the previous generations as well. In psychotherapy, there is a modality which understands that within us there are emotional parts which have different roles and they are all in opposition and they are in opposition to one another. The ultimate task is for the higher self or adult self to integrate these parts into unity and wholeness with the higher soul which is never wounded. Therefore, I love so much of what you're saying. It applies to life. It seems to me the origin of all that we do not know or yet have to discover. It's all there inus. You said it very well. And the next piece that we're going to learn on Monday because I didn't get to it today. I thought we'll do it today is going to talk about how we do this in our own lives. How we integrate the opposites in our lives. I'm going to wish you all a beautiful day. Monday morning we'll continue 7:30 B Hashem. And in the meantime, I wish you a beautiful day, a beautiful week, a wonderful Shabas. Sending my love to all of you and blessings. And may all of us have the courage to be able to integrate the opposite forces within ourselves and the opposite forces that we encounter with other people. And remember, when there's a disagreement, don't seek victory. Seek truth. If I'm wounded though, I can't. I have to seek victory because it's a survival mechanism. But if I could become aware of it, if I could become aware, then I'm looking for survival, not for truth. Then I can transcend my insecurities. Sometimes I see people fighting and I just want to say, you know, we all have traumas. It's your traumas fighting with each other. You're not fighting with each other. If you would know you and you would know you, you wouldn't be fighting with each other, but you're traumatized and you're traumatized. So, it's the traumas fighting with each other. So, both of you tell your traumas, go fight it out in a dark alley somewhere in the wilderness and we will make peace with each other. Have a beautiful day. Thank you so much. Yes. Thank you for being here. Oh is an ambassador of peace. Thank you. It was awesome. Thank you. Thank you. Chabas. You see it in a marriage constantly in a marriage. There's two couples disagree. But that's not a problem. It's not a problem. Different people have different preferences. This one likes the shades down and this one likes the shades up. This one wants it to be colder. This one wants it to be hotter. This one likes Florida and this one likes New York. This one loves the snow and this one runs away from the snow. This one likes dairy and this one likes Delhi. This one likes comedy and this one likes drama. This one likes, you know, going out and this one likes staying home. Okay, that's wonderful. As long as you're not threatened by each other. As long as there's no mistrust. As long as I don't accuse you of hating me and trying to undermine me, it's great. We listen to each other and we expand our horizons through each other. And every brings people to that place. And that's why the whole gamur is made up of there's not a page in Talmudi that does not have arguments and conflicts and debates. We're not afraid of that. On the contrary, the richness of Pez is created through all of the arguments. You don't have to be afraid of it. On the contrary, that's the beauty of it. It's the diversity that creates the richness of so many different opinions which clarifies the truth even more. So, a larger truth emerges. That's the two verses that contradict each other. And then there's a third one that integrates them. So why do we have the two verses that contradict each other? Just go straight to the third. Because if you would go straight to the third, you would be missing the point. If you go straight to the third, you don't get the value of the paradoxes. By having the two verses that contradict each other, you now create a third verse that integrates them. That's much deeper. Much much deeper. But for this I have to go out of my comfort zone. I have to get out of the ego. I have to get out of the fears. I have to open myself up to the to the infinity. And that's the 13th gate in the mikdash that encompasses all the 12 gates. I'm looking for a path. What's there's 12 different paths. 12 different paths. Z. Then there's a 13th path. What's the 13th path? Certainly path is that path in which there is convergence but not convergence because we eliminate some of the rocks. Convergence because all of the rocks create a basikt they create a structure that is not limited to one particular dimension and therefore every self can find itself and lose itself in that structure because it finds itself there. It can also lose itself there. If I can't find myself there, I can't lose myself there because I feel haunted. I feel repressed. But if I can find myself in you, then I can lose myself in you. That's the 13th gate. So that's what happens to Ysef and his brothers ultimately love Yehuda. They have to learn that type of integration even though in the beginning there was a bitter a bitter conflict.